Bible Commentaries
Romans 1

Verse 8

DISCOURSE: 1819
A MINISTER’S JOY OVER HIS PEOPLE

Romans 1:8. I thank my God, through Jesus Christ, for you all.

AS a title of honour, a minister may assume the character of an ambassador from God. But the paternal relation is that which exhibits him before us in the most endearing view. Under the character of a father, St. Paul frequently addressed his converts [Note: 1 Thessalonians 2:11.]. Sometimes he even compared himself with a mother “travailing in birth with them [Note: Galatians 4:19.];” yea, and as a nursing mother, drawing forth, as it were, the breast to them, and “desiring to impart to them his very soul, because they were so dear to him [Note: 1 Thessalonians 2:7-8.].” There is scarcely one of his Epistles which does not begin with thanking God for them, and pouring forth his petitions in their behalf. The Church of Rome, though he had “never yet seen their face in the flesh,” were exceeding dear to him; and the more so, because the fame of their attainments had spread throughout the whole world. They were not all equally eminent; yet for all of them, without exception, did he return thanks to God: nor did he think it at all necessary to abstain from bestowing just commendations upon them [Note: Romans 15:14.]. Nor shall we do wrong, if, with paternal regard, we express our thankfulness to God for the blessings he has bestowed on those over whom he has placed us, and whom he has graciously committed to our pastoral care.

We give thanks to God, therefore, brethren, for you all:

I.

For those of you who have begun to manifest a concern for your souls—

Truly this is a just ground of thanksgiving to God—
[Look at the world around you, and see how regardless men are of their eternal interest — — — They even put God far from them; saying, “We desire not the knowledge of thy ways” — — — Every thing occupies in their minds a higher place than God — — —
But we need not think of others. Look only at your own conduct, from your youth up, till the moment that God was pleased to open your eyes to a sense of your guilt and danger. See how little you cared for God, or for your own souls. Instead of living unto Him who died for you, even to the Lord Jesus Christ who bought you with his blood, you lived altogether to yourselves, and were, so to speak, “without God in the world” — — — It is possible that some few may have known God, like Timothy, from their very childhood, and never experienced any remarkable change, whether of heart or life. But this is the lot of very few. The great mass of believers were once as manifestly alienated from God as the world around them still are. Compare, then, your present with your former state; and say if there be not reason to bless and adore God for the change that has been wrought in you — — —]
We do then, and will, thank God through Jesus Christ in your behalf—
[The change has proceeded from God alone. It was he who first “opened your heart to attend to the things which were spoken” in his blessed word. He quickened you from the dead; endued you with, I will not say new faculties, but certainly with new dispositions; by means of which, you have been brought to hate the ways which you once followed, and to seek the things which you once despised — — — And it is for Christ’s sake that God has vouchsafed this great mercy, even for the sake of him who bought you with his blood, and intercedes for you at the right hand of God — — — Through that Saviour, then, will I render thanks to God, and bless him for all that he has done for your souls. It may be that, at present, your attainments are but small. But God forbid that 1 should “despise the day of small things.” It is true, also, that where the change is but small, and but recently experienced, we have not that confidence in your state which we feel in reference to more advanced Christians. But nevertheless we rejoice, even as the angels in heaven do, at the first return of a repenting sinner to his God: and we desire to pray to God that he would establish all which he has wrought in you, and confirm unto the end the blessed work he has begun.]

But with yet greater delight will we return thanks,

II.

For those who have made some progress in the Divine life—

Over such persons we rejoice with very exalted joy—
[Of those who begin a heavenly course, how many “run well only for a season!” The stony-ground hearers are very numerous; and their end most deeply to be bewailed. How many thousands are turned aside by the fear of man; and “leave off to behave themselves wisely,” because they cannot bear the cross which an adherence to Christ would bring upon them! The cares of this life, also, arrest many in their course, and drag them down to the concerns of this perishing world. And not a few are ensnared by the lusts of the flesh, which they will not mortify; or by the vanities of the world, which they cannot prevail upon themselves to renounce. Even in the apostolic age there were many, who, “after having known the way of righteousness, have forsaken it,” and “turned back as a dog to his vomit, and as the sow that has been washed to her wallowing in the mire” — — — Shall we not bless God, then, for those who have maintained a steadfastness in the ways of God, and have made their profiting to appear? Surely, if augmented growth in corporeal and intellectual strength in a child be a ground of joy and gratitude to his parent, much more must a progress in the divine life, amongst his hearers, be an occasion of praise and thanksgiving to him who “watches over them in the Lord” — — —]
We do then bless God, through Jesus Christ, for you—
[We well know to what temptations you are exposed, and what conflicts with sin and Satan you have had to maintain; and we therefore adore him who has graciously given you strength according to your day, and held you up in his everlasting arms. O! when we think of the account which poor apostates have to give, and how fearful will be their condition in the eternal world; and when, on the other hand, we contemplate your future prospects; we cannot but bless God for you. Yes, whilst for them we weep, and would have “our eyes as a fountain of tears to run down night and day;” for you we would adore and magnify our God, and implore him to “perfect that which concerns you,” that what he has begun in grace may be consummated in glory — — —] Most of all, however, must we thank God,

III.

For those who are walking worthy of their high and heavenly calling—

To such our text more especially refers; because the Apostle specifies, as the peculiar ground of his thanksgiving, that “their faith was spoken of throughout the whole world.” Now for such we thank God,

1.

Because of the glory which they bring to God—

[They live for God: they honour God: they commend his religion throughout the world. A man of low attainments causes but a dim light to shine around him: but a man who “runs well the race that is set before him,” is seen of all, and approved of all, whose judgment in any respect accords with the mind of God. He is, in fact, “a light in the world:” and those who behold him are constrained to “glorify our Father which is in heaven” — — —]

2.

Because of the good they do to mankind—

[Who are they that promote the knowledge of God in the world? Who labour for the salvation of their fellowmen? I will not say that persons may not give the aid of their wealth and influence to a religious society from corrupt motives: but those who set on foot these societies, and exert themselves with most self-denying labour in them, are the persons of whom I am now speaking. In truth, but for them there would be little religious good done in the whole world. Works of humanity might go on without them: but works of religion would stagnate altogether. Nothing but apostolic zeal can do the work of an Apostle: but that work as far transcends every other, in real excellence and use, as the effulgence of the sun exceeds the twinkling of a star.]

3.

Because of the blessings that await them in a better world—

[Who can contemplate the blessedness of a pious soul when admitted into the immediate presence of God, and not rejoice in its welfare? And can we see you, my brethren, pressing forward in your heavenly course, and labouring incessantly to finish the work assigned you, and not thank our God in your behalf? Would not the very stones cry out against us, if we were so insensible, so altogether destitute of love either to God or man? For those that are departed in the faith of Christ we cannot but rejoice: and for you who are daily ripening for glory, we cannot but feel a measure of thankfulness proportioned to the attainments they make, and the prospects they enjoy.]

Permit me now to address you “all,”
1.

Individually—

[That which rendered the Christians at Rome so eminent, was “their faith.” Let that grace, then, be cultivated by every one of you. That is the root from which every other grace proceeds. Abound in that; and every other grace will be carried on and perfected within you.]

2.

Collectively—

[Be careful, all of you, that we be not disappointed of our hope respecting you — — — Then shall we thank God also for you in the eternal world, and have you as “our joy and crown of rejoicing” for ever and ever.]

Verses 9-12

DISCOURSE: 1820
PAUL’S LOVE TO THE CHURCH AT ROME

Romans 1:9-12. God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you always in my prayers; making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you by the mutual faith both of you and me.

IT has been thought by some, that it would have been better for the Church if the Gospels only had been transmitted to posterity, and the Epistles had perished in oblivion. This impious sentiment originates altogether in men’s hatred of the truth; and it argues as much ignorance of the Gospels, as it does ingratitude to God. The Gospels contain all the same truths as the Epistles; but the Epistles render them more clear. Never should we have had so complete a view of the correspondence between the Jewish and Christian dispensations, as we are favoured with in the Epistle to the Hebrews: nor would the doctrine of justification by faith alone have been so clearly defined, or so incontrovertibly established, if the Epistles to the Romans and the Galatians had never existed. We are moreover indebted to the Epistles for a much clearer insight into practical religion, than we ever should have had without them. It is true, that the example of Christ is perfect, and that the precepts he has given us are perfect also; but we should never have known what heights of piety are attainable by “men of like passions with ourselves,” if we had not known more of the Apostles than what is recorded of them in the Gospels. In the Acts of the Apostles we behold much of their zeal and diligence; but in the Epistles, the full portrait of a minister is drawn with a minuteness and accuracy which we should in vain look for in any other place. To go no further than to the words before us—what an exalted idea have we of the love which a minister should bear towards his people, in this solemn declaration of St. Paul! Let us contemplate it awhile: let us consider the leading points which his words develope; and,

I.

His love to the Church at Rome—

St. Paul was a man of a most enlarged heart: he loved all that loved the Lord Jesus Christ in sincerity; as well “those who had not seen his face in the flesh,” as those who had been converted under his own ministry. He knew the Christians at Rome only by report; yet he felt the most ardent affection for them; and shewed that affection,

1.

By his incessant prayers for them—

[The love which exists among the men of this world leads them to regard each other’s temporal welfare: but spiritual and Christian love has respect chiefly to the souls of men; and consequently exercises itself most in promoting their eternal welfare. It was thus that St. Paul manifested his love to the Christians at Rome: he prayed for them: he knew that God alone could make them truly happy; and that he would regard the intercessions of his people in their behalf: and therefore “he made mention of them always in his prayers,” and laboured “without ceasing” to bring down upon them the blessings of heaven.
Now this was a decisive proof of love. Indeed by this we all may try our love, and may ascertain whether it be merely natural, or truly Christian; yea, all husbands and wives, parents and children, ministers and people, may here discern! not only the nature of their affection, as by a touchstone, but the measure of it, as by a scale; and, by examining into the constancy and fervour of their intercessions for others, may learn the state of their own souls before God. O that, like the Apostle, we could appeal to the heart-searching God, and “call him to witness,” that we have this evidence at least of “serving him with our spirit in the Gospel of his Son!”]

2.

By his earnest desire to visit them—

[Love naturally affects communion with the objects beloved. St. Paul no sooner heard of the piety of those at Rome, than he conceived an ardent affection for them, and a determination of mind, if a favourable opportunity should present itself, to pay them a visit. For many years, occurrences had arisen to prevent the execution of his purpose [Note: Romans 15:22-23.]: but nothing could abate his desire of seeing them, when his way thither should be made clear. Hence, among his other petitions for them, he prayed particularly and constantly that God would be pleased to direct his way to them, and to prosper him in his journey towards them. This, in connexion with the former, was also a strong evidence of his love: for, had he loved them less, he might well have left them to the care of their spiritual fathers, and confined his own ministry to those who were nearer to him and easier of access. Had they been the peculiar objects of his charge, and had he laboured for many years exclusively amongst them, we doubt not but that his desire to see them would have been still more ardent. At all events we are sure, that no minister who truly loves his people and his work will be long absent from his flock without having this the constant language of his heart, “I long to see you!” He may be separated from them “in presence, but not in heart.”]

But what were,

II.

The particular objects of his intended visit to them—

Rome was then the most magnificent city in the universe: it was the seat of empire, the capital of the world. But was it to gratify a vain curiosity, or to court popularity among the great, that the Apostle sought to go thither? No: he had far nobler ends in view: the true objects of his intended visit were,

1.

The advancement of their welfare—

[The Apostle was honoured by God with a power of conferring miraculous gifts: and these, when conferred, tended greatly to strengthen the hands of those who preached the Gospel, and to confirm the faith of them that heard it [Note: This is strongly marked in his appeal to the Galatians, Galatians 3:2; Galatians 3:5.]. To this therefore he might in part refer, when he spoke of “imparting to the Church some spiritual gifts.” But he certainly desired to increase also the graces of the Lord’s people; to confirm their faith, enliven their hope, and augment their joy. However exalted their characters were, there was yet abundant room for improvement; and he hoped to be a blessed instrument in the hands of God for the advancing and perfecting of his work in their souls. For this end, God is pleased to make use of his ministering servants. On them he confers the honour, not merely of awakening men from the sleep of death, but of “building them up also on their most holy faith,” and completing them, as a spiritual edifice, for his own immediate residence. O blessed work indeed! Well might the Apostle desire to be engaged in it, wherever his labours might be successfully employed: for surely no labour can be so great, no suffering so heavy, but it is richly compensated, if this end be in any measure produced.]

2.

The comfort of his own soul—

[Next to the happiness of communion with God, is that of fellowship with his believing people. To be appreciated, it must be felt: no one can have any conception of that oneness of heart and mind which exists in the Lord’s people, unless he himself has experienced it. When their faith is in lively exercise, and their souls are humbled in the dust, and their hearts overflow with love, who shall give us any adequate idea of their felicity? Certainly it is nearly allied to the happiness of heaven; or rather, it is an anticipation and foretaste of heaven itself. This happiness the Apostle assuredly expected to enjoy among the people at Rome: yea, this happiness does every faithful minister enjoy, according to the degree in which his own soul is devoted to God, and the people to whom he ministers have imbibed his spirit.
O that it may be known and felt amongst us; and that we may increasingly reap this fruit of our intercourse with each other!]

Improvement—
1.

Let us be thankful to God, who has heard and answered our supplications—

[That you have remembered your minister, we have no doubt: and “God is witness” that he has not been unmindful of you; and now our heavenly Benefactor has graciously renewed to us our opportunities of uniting together in our wonted exercises of prayer and praise. Let us then be thankful; yet “not in word only, but in deed and in truth.” Let us consecrate ourselves to him afresh, and strive, with holy ardour, who shall serve him best. This is the true way in which to manifest our thankfulness to God. Our offices may differ, as the offices of the eye and hand; but, if all of us perform the proper duties of our station with care and diligence, he will accept our services, not according to the importance which we annex to them, but according to the mind with which they are performed.]

2.

Let us continue to pray for his blessing on our poor endeavours—

[It is to no purpose that God has brought us together again, if he himself be not in the midst of us. “Paul may plant, and Apollos may water: but it is God alone that can give the increase.” Let us therefore wait upon him continually. Let us go to him before we meet in the public assembly; and retire from thence to our closets again. Let all that we do be begun, continued, and ended in a humble dependence upon God. Then shall spiritual gifts be richly imparted to you; and the whole body of us be comforted and edified.]

Verse 16

DISCOURSE: 1821
NO MAN TO BE ASHAMED OF THE GOSPEL

Romans 1:16. I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth.

THE Epistle to the Romans, though first in order, is by no means first in point of time; several having, in fact, been written before it. But in respect of importance, it justly deserves to take the lead of all the others. There is no other that is so full and comprehensive on the great subject of a sinner’s justification before God; no other so orderly in its arrangement, or so argumentative in its statement; and perhaps no other that is, on the whole, so instructive. It was written to the Church at Rome, which, though not planted by St. Paul, had a distinguished place in his regard. He had long wished to visit that Church, but had been prevented, by a variety of circumstances, from carrying his purpose into execution. Now however he announced his intention of going to them the first opportunity, being desirous of “having some fruit among them even as he had had among other Gentiles.” He had reason indeed to expect, that, in that opulent city, the abode of so many great and learned men, his ministrations would excite no small measure of contempt: but “he was not ashamed of the Gospel of Christ;” nor did he think he had any occasion to be ashamed of it; since “it was, and would be, the power of God to the salvation of all who received it in faith.” It were well if all who profess to believe the Gospel, were likeminded with him in this particular: but there are multitudes who, notwithstanding they call themselves Christians, are in reality ashamed of the Gospel. That we may assist such persons in discovering their own character, and induce them to walk worthy of their holy profession, we shall shew,

I.

When we may be said to be ashamed of the Gospel—

Few perhaps imagine that any such evil is imputable to them: but they, in fact, are guilty of it, who, through fear of that disgrace which attaches to the Gospel, are deterred,

1.

From seeking instruction in it—

[Many, from what they have seen and heard of the effects of the Gospel, have a secret conviction that it has an excellence far beyond any they have hitherto discovered: and they would be glad to be better instructed in it: but they dare not go where it is more fully and plainly set forth, because of the odium to which they will expose themselves. They are aware that the very circumstance of attending upon the ministry of one who is stigmatized as evangelical, will tend to fix a stigma on their names also, and to produce an apprehension in the minds of their friends, that they are beginning to favour these obnoxious tenets. If the same doctrines were delivered in a church, where they might attend without suspicion, they would gladly avail themselves of the opportunity to hear them: but, if any sacrifice of character is to be made in order to get instruction, they will rather lose the benefit, than purchase it at such a price. Even a religious book, should it happen to be in their hands when a friend unexpectedly calls in upon them, is put away in haste, lest it should draw down a measure of disgrace upon them. Even the Bible itself they would be afraid to have seen upon their table, if they were supposed to be reading it with a view to the welfare of their souls. I ask then, Whence does all this proceed? and what does it argue, but that they are ashamed of the Gospel of Christ? They have none of these feelings in reference to other places of worship, or to other books, no, not even to plays and novels: it is plain therefore that the Gospel is that which creates the offence; and that the dread of the odium attached to it diverts them from prosecuting the knowledge of it. Such persons may obtain mercy of the Lord, even as did Nicodemus, whose children they are; yea, they may, like him, become distinguished ornaments of the Gospel: but they are in great danger lest God give them over to their unworthy fears, and leave them to “perish for lack of knowledge.”]

2.

From making an open profession of it—

[After that men have attained the knowledge of the truth, the same evil principle frequently operates in their hearts, to make them ashamed of confessing it. They see that the followers of Christ are still at this day, no less than in the Apostolic age, “a sect that is everywhere spoken against [Note: Acts 28:22.];” and they cannot bring their minds to participate their reproach. They would partake of the blessings of the Gospel, without “partaking of its affliction:” they would enjoy their Lord’s crown, but not bear his cross. But such cowardice is expressly designated as a being “ashamed of the Gospel [Note: 2 Timothy 1:8.];” and it will assuredly rob them of all the advantages which they desire to possess. If they would be Christ’s disciples indeed, they must “deny themselves, and take up their cross daily, and follow Christ [Note: Matthew 16:24-25.].” Like Moses, they must “choose to suffer affliction with the people of God rather than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than all the treasures in Egypt [Note: Hebrews 11:25-26.];” they must not be contented with honouring Christ in secret, but must “follow him without the camp bearing his reproach [Note: Hebrews 13:13.].” Indeed it is not reputation merely that they must be willing to sacrifice, but life also, for Christ’s sake: and, if they stop short of this, they “lose their souls” for ever [Note: Matthew 10:38-39.]. In some respects these are in a worse state than they of whom we have before spoken; because they sin against greater light and knowledge, and are guilty of infinitely greater ingratitude towards their Lord, whose love and mercy they inwardly acknowledge, and from whom they expect all the blessings of grace and glory. To these therefore our Lord speaks in very awful terms, and warns them, that as they are ashamed of him, and deny him, “he will be ashamed of them, and deny them, in the presence of his Father and his holy angels [Note: Mat 10:32-33 and Mark 8:35; Mark 8:38.].” “The fearful, no less than the unbelieving,” will have their portion in the lake of fire at the last day [Note: Revelation 21:8.]. “If we will not suffer with Christ, we cannot reign with him [Note: 2 Timothy 2:11-12.].” “With the heart man believeth unto righteousness; but with the mouth confession is made, and must be made, unto salvation [Note: Romans 10:10.].”]

3.

From walking worthy of it—

[Whilst the principles of the Gospel are by the world at large accounted “foolishness [Note: 1 Corinthians 1:18.],” the practice enjoined by it is no less offensive to them, on account of its contrariety to all the desires and habits of the carnal mind. Hence they who profess the Gospel are often led into compliances which are unsuitable to their high calling, and dishonourable to their profession. Under the idea of “becoming all things to all men” they belie their consciences, and betray the cause which they are pledged to serve. They forget that Paul’s compliances were to save others [Note: 1 Corinthians 9:19-23. “To gain the more.” Observe how often that is repeated.]; whilst theirs are only to screen themselves. But this is “to put their light under a bushel,” when their duty is “to make it shine before men [Note: Matthew 5:14-16.].” They are “not to have fellowship with the unfruitful works of darkness, but rather to reprove them [Note: Ephesians 5:11.],” and, like Noah, to “condemn that world [Note: Hebrews 11:7.]” which sets itself against the Majesty of heaven. Instead of “following a multitude to do evil,” the Christian is to consider himself as set by God to be “a light in the world,” that he may “hold forth to others, in the whole of his spirit and conduct, the word of life [Note: Philippians 2:15-16.].” And all who are kept by fear from thus adorning the Gospel, will be numbered amongst hypocrites and dissemblers with God [Note: Galatians 2:11-13.]. If a den of lions were to be the recompence of our fidelity to God, we are not to be intimidated; we are not to be ashamed [Note: Daniel 6:10.]. The Lord Jesus Christ “endured the cross, and despised the shame” for us [Note: Hebrews 12:2.]; and we must brave contempt and death in their most terrific forms for him.]

Thus all who are deterred from “following the Lord fully,” are, in fact, “ashamed of Christ.” But how unreasonable this conduct is, will appear, whilst we shew,

II.

Why we should not be so—

Certainly, if any one might reasonably give way to shame, Paul might, when he contemplated the preaching of the Gospel at Rome. For as Rome was the seat of wealth and science, the preaching of the cross was likely to be peculiarly offensive to them, inasmuch as it poured contempt on all that was valued there, and required that they should place all their hopes for time and eternity on a poor despised Jew, who had suffered the most ignominious of all deaths from the hands of his own countrymen. But Paul was not ashamed of the Gospel; nor had he any real reason to be so: for,

1.

It is a revelation of God’s grace to man—

[A wonderful mystery it is; a mystery which all “the angels of heaven desire to look into,” and which, as an expression of God’s good-will to man, brings the highest possible glory to God himself. In it a way of salvation is provided for fallen man; a way exactly suited to man’s necessities, and at the same time displaying in perfect harmony all the perfections of the Godhead. It exhibits the Father sending his only dear Son to take upon him our nature, and to “bear our sins in his own body on the tree.” It represents the co-equal, co-eternal Son of God actually fulfilling that very office, and “reconciling us to God by his own blood.” It sets forth also the Holy Spirit, the third Person in the ever blessed Trinity, undertaking to apply that salvation to the souls of men, and by his almighty power to render them “meet for the inheritance” prepared for them.
Now I would ask, What is here to be ashamed of? Is that, in which all “the wisdom of God, and the power of God,” are concentrated and displayed [Note: 1 Corinthians 1:24.], an object which we should blush to acknowledge and confess? Is that, which is the one theme of adoration and thanksgiving to all the hosts of heaven, fit to be disowned by man on earth, so that the very mention of it shall suffuse his face with shame? Shall sin, in all its varied forms, stalk abroad with unblushing effrontery, and this glorious mystery be veiled for fear of man’s reproach? Abhorred be the thought! Let the man that has ever been ashamed of the Gospel, be ashamed of his own extreme folly and impiety: and let that which is so glorious in the eyes of all the heavenly hosts, be henceforth glorious in our eyes; and let us “count all things but loss for the excellency of the knowledge of it [Note: Philippians 3:8.].”]

2.

It is God’s instrument for the salvation of a ruined world—

[Look back, and see what it is that has been the means of saving so many myriads of our fellow-creatures, when of the fallen angels not so much as one has ever been saved? What saved Adam, but the Gospel, which promised that “the seed of the woman should bruise the serpent’s head?” What saved Abraham, but the Gospel, which was preached to him in these words; “In thy seed shall all the nations of the earth be blessed?” Could you go up to the third heavens, and hear, as Paul did, the songs of the whole heavenly choir, you would hear but one note amongst them all, ascribing “salvation to God and to the Lamb for ever.” Is this then a subject for us to be ashamed of? Shall we be ashamed of that, which alone has put a difference between us and devils? of that, which is “the rod of God’s strength,” whereby he has brought millions, through seas of difficulty, to the full enjoyment of the heavenly Canaan? The brazen serpent that healed the Israelites in the wilderness, though it was only a piece of brass, became an object of idolatrous regard: and shall we make “the glorious Gospel of the blessed God an object of shame and contempt? If we marvel at them for giving God’s honour to a piece of brass, what wonder must it create amongst all the heavenly hosts, that any creature, to whom the Gospel of salvation comes, should treat it but with the profoundest veneration, and the most ardent gratitude!]

3.

It is actually effectual for the salvation of every one that believeth—

[Never did it fail in any instance: it is equally effectual for “Jew or Gentile,” and for the vilest, as well as the best, of the human race. It will leave none under the guilt and condemnation of their sins, none under the power and pollution of them. The righteousness which it provides for sinners is so pure and perfect, that, when clothed in it, they stand before God without spot or blemish. The grace treasured up for them in their living Head is so abundant, that the weakest of mankind, even though he be opposed by all the hosts of hell, shall find it sufficient for him. It will not bring him out of six difficulties, and leave him to perish in the seventh [Note: Job 5:19.]; but “will keep him to the end [Note: 1 Corinthians 1:8.],” and suffer “nothing to pluck him out of his Redeemer’s hands [Note: John 10:28.].” Is this then a thing to be ashamed of? and shall they be ashamed of it who profess to expect salvation by it? Methinks, a man must be almost as destitute of reason as of piety, who can account it any ground for blushing, that he loves, and admires, and glories in the cross of Christ; yea, and determines never to his latest hour to glory in any thing else [Note: Galatians 6:14.].]

Address—
1.

Let not any of you then be ashamed of the Gospel—

[Let not the rich; for it will make you richer than ten thousand worlds: “the riches of Christ are absolutely un-searchable [Note: Ephesians 3:8.].” Let not the poor; for it raises them to an equality with the greatest on earth, and gives them crowns and kingdoms for their inheritance [Note: James 1:9; James 4:5.]. Let not the learned be ashamed of it; for in it is contained “the manifold wisdom of God;” and even angels are made wiser by the revelation of it to the Church [Note: Ephesians 3:10.]. Let not the unlearned; for it will “make them wise unto salvation through faith in Christ Jesus.” Let not any thus dishonour it, till they cease to need its blessings, or have found a substitute worthy to supersede it. God is “not ashamed to be called our God [Note: Hebrews 11:16.]:” O! be not ye ashamed to become, and to be called, his people.]

2.

Let not the Gospel be ashamed of you—

[Many, alas! who profess to love the Gospel, are in their conduct a disgrace to it. Their pride, their passion, their worldly-mindedness, perhaps too their want of truth and honesty, together with a variety of other evils predominant in them, cause “the way of truth to be evil spoken of [Note: 2 Peter 2:2.],” and “the very name of God to be blasphemed.” In every age, and in every Church, such instances occur; and lamentable it is to say, that no people are more unconscious of their guilt than they. It is on account of such persons that our Lord says, “Woe unto the world because of offences! for it must needs be that offences come: but woe unto him by whom the offence cometh: it were better for him that a millstone were hanged about his neck, and that he were cast into the depths of the sea [Note: Matthew 18:6-7.].” Look to it then, ye professors of godliness, that this tremendous evil be not imputable to you: and endeavour so to walk, “that the adversary may have no evil thing to say of you,” and “that they may be ashamed, who falsely accuse your good conversation in Christ [Note: Tit 2:8 and 1 Peter 3:16.].”]

Verses 20-21

DISCOURSE: 1822
THE LOST STATE OF THE GENTILE WORLD

Romans 1:20-21. They are without excuse: because that, when they knew God, they glorified him not as God.

HERE the plan of the epistle begins to be developed. St. Paul, intending to prove that there was one only way of salvation for the whole race of mankind, begins with shewing, that the Gentile world were altogether guilty before God, and lying under a just sentence of condemnation. In the next chapter he shews the same respecting the Jews: and, in the third, he confirms, from the Scriptures of truth, all that he hath spoken respecting both the one and the other; and from thence deduces the general conclusion, that they are all shut up unto the faith of Christ, and must seek salvation by him alone.
In this present discourse we shall have to consider the state of the Gentiles, against whom universally the judgments of God are denounced; “the wrath of God being revealed from heaven against all ungodliness and unrighteousness of men,” and especially against “those who hold (or imprison) the truth in unrighteousness,” which they have done in all ages of the world [Note: ver. 18.].

But that we may bring the matter home to ourselves also, we shall shew

I.

How inexcusable they are for their conduct towards God—

The Gentiles have in every age had sufficient opportunities of attaining the knowledge of God—
[The things of God which are exclusively made known to us in the book of revelation, they could not be acquainted with, because the light of revelation was not vouchsafed to them: but the book of creation was open to them, and equally legible to all; and from thence they might acquire a considerable knowledge of God s nature and perfections. In beholding the heavenly bodies all moving in their orbits; and the earth so abundantly furnished with every thing for the accommodation of man; and man himself the most noble of all God’s works, his body so curiously wrought, and his soul so richly endowed; in beholding these things, I say, they could not but know, that there was some superior Being, who had formed them all. They could not look upon any work of art,—a house, for instance, or a watch, or any thing that required skill,—but their minds must of necessity be led to contemplate the maker of it: and a similar necessity was imposed upon them by all the works of creation. Having traced up every thing to a First Cause, they must see that, as He was the cause of all that existed besides himself, there could be nothing to give existence to him; and that consequently, he must be self-existent and eternal. Moreover, they must see, from the immensity and the excellency of all his works, that there can be no limit to his wisdom, his power, or his goodness; but that these perfections of his must of necessity be infinite. That these deductions were open to them we are sure, because some of their more enlightened philosophers have actually made these discoveries, though certainly with less clearness and precision than we by the means of revelation are enabled to do. And God himself affirms it in the verses preceding our text; saying, that the things concerning him which were invisible to human eyes, were nevertheless “clearly to be seen and understood in his visible works, even his eternal power and Godhead [Note: ver. 19, 20.].” St. Paul also, when addressing heathens, quotes to them their own poets, to shew, that, in the representations which they foolishly made of the Supreme Being, they did in fact violate the law that was in their own minds, and act contrary to the light that was within them [Note: Acts 17:28-29.].]

But they did not improve these opportunities aright—
[They entertained most unworthy conceptions of the Deity. Instead of regarding him as a Spirit who pervaded all space, they “made images of him like to corruptible man, and to birds, and four-footed beasts, and creeping things;” and then bowed down to the work of their own hands, and said, “Deliver me; for thou art my god [Note: Compare ver. 23. with Isaiah 44:9-20.].” What could be more insulting to the Divine Majesty than such conduct as this?

Moreover they testified no gratitude towards him for all the benefits that he conferred upon them. Innumerable were the blessings which in constant succession he bestowed upon them [Note: Acts 14:16-17.]; yet “were they not thankful [Note: ver. 21.],” but abused his gifts, instead of taking occasion from them to love and glorify the Giver.

They sought not in any thing to please him, nor cared however much they might displease him. The abominations they committed cannot even be thought of but with horror and amazement [Note: ver. 26, 27.]. And, whilst they were thus bent on the gratification of their lusts and appetites, and purposely cast out of their minds all those notices of a Supreme Being, which from time to time arose to check them in their excesses [Note: ver. 28.], they were given over to the dominion of every hateful disposition that could assimilate them to the god of this world, whose willing servants they were. What an assemblage of evils was there accumulated in their character [Note: ver. 29–31.]! — — — Yet was this representation of them by no means overcharged. Their own historians, and poets, and philosophers have justified every word that is here spoken. What the poet said of the Cretans might, with few exceptions, be applied to all; “The Cretans are always liars, evil beasts, slow-bellies [Note: Titus 1:12.],” a wretched compound of falsehood, and cruelty, and abominable sensuality.

Nor were they merely impelled to these things by the impetuosity of their own passions; for, whilst they had internal convictions of the impiety of this conduct, they deliberately approved and honoured those who were most addicted to it.]

From hence it appears how inexcusable they were, and how justly sentenced to eternal condemnation—
[Had they been able to plead ignorance, they would have had some kind of excuse: but they could not do this: for “they did really know God;” but “did not choose to retain him in their knowledge:” and so far were they from having this plea to extenuate their crimes, that the light which they resisted constitutes the heaviest aggravation of their guilt: “This is their condemnation, that they loved darkness rather than light, because their deeds were evil [Note: John 3:19.].” Again, if they could not plead ignorance, neither could they plead necessity; for they were under no necessity to dishonour God in this way, either from without or from within. They were perfectly free agents in all that they did: and though they could not, nor can any child of man, fulfil all the Divine will, or themselves do any thing spiritually good, yet they might have abstained from much which they did amiss, and done much which they neglected to do: and therefore they are justly chargeable with all the guilt that they contracted; and are as reprehensible before God for not using the powers which they possessed, as they would have been if those powers had been ever so enlarged.

All that has been spoken in reference to the heathen in former days, is still applicable to them at this time. The notices of a Deity may be much more obscured in the minds of some than of others; and the criminality of all must be estimated in some measure according to the peculiar circumstances under which they live: but, inasmuch as all violate the law that is in their own minds, and neglect to improve the advantages they enjoy, they all are obnoxious to the charge contained in our text, and are therefore “without excuse.”]
But, that we may bring this matter home to ourselves, let us consider,

II.

How much more inexcusable we are, if we resemble them—

We have opportunities of knowing God, far beyond any that the heathen ever enjoyed—
[Even in reading the book of creation, we, by means of our superior advantages, are enabled to see much that was hid from them, or, at least, to discover with incomparably greater clearness the unity and perfections of God, which they could but faintly and doubtingly discern. But we have a revelation, wherein God has proclaimed his own name, “The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin; and that will by no means clear the guilty [Note: Exo 34:6-7].” We have also a yet clearer revelation of God in the person of his own Son, who is “the image of the invisible God [Note: Colossians 1:15.],” “the brightness of his Father’s glory, and the express image of his person [Note: Hebrews 1:3.].” Nor is it from words only that we discover his excellency, but from actions also. We behold our God incarnate: we behold his glory veiled, so that, without being blinded with the overwhelming splendour of his majesty, we may contemplate him, and familiarize ourselves, as it were, with his adorable perfections. In this especially the most ignorant amongst us excels all the greatest philosophers of Greece and Rome; we behold the attribute of mercy; we can tell how that may be exercised in perfect consistency with justice: we can tell how God can be “just, and yet the justifier of the ungodly [Note: Romans 3:26; Romans 4:5.].” In a word, all the wonders of redeeming love are set before us in terms so plain, that “he who runs may read them.”]

But how have we improved these advantages?
[Have we glorified God as God, or his blessed Son as the one hope of a ruined world? Alas! alas! if we take a survey of our own spirit and conduct through life, we shall find, that there has been but little difference between us and heathens.

Consider our defects. “We have not glorified God as God, neither been thankful.” What might justly have been expected of persons privileged as we have been? Might it not have been reasonably hoped that persons redeemed from death and hell by the blood of God’s only dear Son should have been incessantly pouring out their souls in grateful adorations, and dedicating to his service their every faculty, and every instant of their time? Methinks, it should have been a work of pain and self-denial to devote so much as a thought to any other subject, especially to any subject unconnected with this. But have our hearts been thus exercised? Has it been thus our delight to anticipate the employment of heaven? Or rather, have not the wonders of redemption had far less influence on our minds than the things of time and sense? Yea, have they not for the most part been passed by, as though they were only “a cunningly-devised fable,” wherein we had no interest?

Consider also our errors. We have not, it is true, transformed our God into an idol: but we have had scarcely more worthy conceptions of him than if he had been an idol. In theory we have ascribed to him the different perfections of his nature; but in practice we have denied them all—his omniscience, his holiness, his justice, and his truth, by vainly imagining, either that he did not behold, or that he would not punish, our iniquities. We, as he himself tells us, have “thought him to be even such an one as ourselves:” whilst exalting in our minds his attribute of mercy, we have, in fact, divested him of all that belongs to him as the Governor of the universe: a God all mercy, is a God unjust.

Consider yet further our excesses. These, as to the overt act, do not proceed to such extremes as were common among the Gentiles: but the abominations that we do commit, sufficiently shew, that we are not restrained by any regard to God, so much as by public laws and popular opinion. Christianity having elevated the general tone of morals, those hideous crimes which were but too frequent among the Gentiles are scarcely so much as thought of amongst us: but, in all that we can do consistently with the laws of society, we are not a whit superior to the heathen themselves. What juster picture could the Apostle have drawn, if he had intended to describe, what is improperly called, the Christian world? Take us as a people, and say, whether we are not “filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; yea, whether we be not full of envy, murder, debate, deceit, malignity; whether we be not whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, implacable, unmerciful: and say particularly, whether, notwithstanding [Note: ver. 29–31. In reading this, pause after every word.] we know the evil of such things, we do not both practise them ourselves, and choose for our friends and companions those who are guilty of those very practices? Who, I would ask, are the favourites with the world? the godly, and they who are conformed to the Saviour’s image? No: but the ungodly, who by their conduct and example sanction all the corruptions of the human heart [Note: ver. 32.].]

How inexcusable then must we be!
[Verily, “the men of Nineveh will rise up in judgment against us;” yea, the Gentiles also, throughout the universe, will condemn us, because of the extent to which we have imitated their evils, and abused our infinitely superior advantages. “The Gospel which we enjoy, if it prevail not with us to put away our sins, and to walk as Christ walked,” will only prove to us “a savour of death” to our more aggravated and heavier condemnation [Note: 2 Corinthians 2:16.]. “If Christ had not come and spoken unto us, we had not had sin: but now we have no cloak for our sin [Note: John 15:22.].”]

See then,
1.

How thankful we should be for the Gospel of Christ!

[Doubtless one reason why the world was left without a Saviour for four thousand years, was, that the world might see how little they could do to restore themselves to the favour and image of God. At no period were the powers of the human intellect carried to a greater extent, than at the time of our Saviour’s advent: but what did philosophy effect? what did it effect even amongst those who most exalted it? Nothing to any good purpose. The poets and philosophers themselves were as much addicted to sin as the vulgar, whom they looked down upon with contempt: and, if it were not for the light of the Gospel, we should be as much immersed in sensuality as they. Let this be borne in mind, that, whether born in a Christian or a heathen land, we are all by nature equally corrupt and helpless; and all need a Saviour, the one as much as the other. To us a Saviour is revealed, and precisely such an one as we stand in need of. O let us then bless our God for the revelation of his grace: let us be thankful that we see what many prophets and kings desired to see, but desired it in vain: and let Christ, who is the sum and substance of the Gospel, be truly “precious” to all our souls.]

2.

What effect our superior advantages should produce upon us—

[We should aspire after the highest possible attainments, in love and gratitude, in purity and holiness. We should aim at “glorifying God as God,” and Christ as Christ. Let us then contemplate Christ in all his offices, as our Prophet, as our Priest, as our King. Let us not be contented with a theoretical or superficial survey of his character, but let us search into it, and ruminate upon it, and get our souls suitably impressed with it. Let us get such views of him, as shall render us insensible to all created excellency; as a man who looks at the meridian sun is blinded to all inferior objects. Let us in these holy exercises seek to obtain a conformity to his image; agreeably to what the Apostle has said, “We beholding his glory are changed into the same image from glory to glory, even as by the Spirit of the Lord [Note: 2 Corinthians 3:18.].” Let no measure of resemblance to him ever satisfy us; no efforts in his service ever content us. Let us, even if we have attained an apostolic measure of zeal and holiness, “forget it all, and reach forward” to higher attainments [Note: Philippians 3:13-14.]. Let our trust in him be simple; our fellowship with him intimate; our confidence in him assured; our expectation from him large; our devotion to him ardent; our obedience uniform; our surrender of ourselves to him entire, and unreserved. Let us live for him, and “walk worthy of him;” so that he may be glorified, yea, and “be magnified in us” also, both in life and death [Note: Philippians 1:20.].”]

Verse 30

DISCOURSE: 1823
MEN HATERS OF GOD

Romans 1:30. Haters of God.

WHAT! are there any persons of this character upon earth? It cannot be: it were a libel upon human nature to suppose it. Go round to all the people you can find, and put the question to them, ‘Are you a hater of God?’ They will spurn at the idea, and deem the question a gross insult. The moral part of mankind would he filled with indignation at such a strange calumnious suggestion. And the most immoral would say, ‘I certainly do not serve him as I ought: but, as to “hating him,” “is thy servant a dog, that he should do this [Note: 2 Kings 8:12-13.]?” ’ But let us “come to the word and to the testimony.” Of whom speaks the Apostle the words which we have read? Does he give this character to some of a pre-eminently impious disposition? or does he ascribe it to the whole Gentile world, even to every child of man, so long as he continues in his natural and unconverted state? It is most assuredly in this latter sense that the words must be understood: for the scope of this part of the epistle is to shew, not that some particular persons need a Saviour, but “that every mouth must be stopped, and all the world become guilty before God [Note: Romans 3:19.].” I am far from saying that all persons manifest their enmity against God in the same way, and to the same extent: but if we will candidly examine the state of mankind, we shall find it precisely such as the Apostle here describes it; and that the human heart, till changed by Divine grace, is “full of envy, murder, debate, deceit, malignity;” and that men still are, no less than in the Apostle’s days, “whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful [Note: ver. 29–31.].” With the description at large I shall not trouble you. It is my intention to confine myself to that particular part of it which I have selected for my text: in confirmation of which, I shall,

I.

Establish the fact, that unregenerate men are haters of God—

This fact is absolutely universal—
[Look at every child of man, and see what are his dispositions and conduct towards the God of heaven and earth: and all, without exception, will be found to deserve the character here assigned them. All betray an enmity against God; they feel it in their hearts, and manifest it in their lives. It their minds were rightly disposed towards God, they would esteem him above all; and desire him above all; and delight in him above all; and, in comparison of his favour, there would be nothing regarded by them as worthy of a thought. But what is the fact? There is not any thing, however vain or worthless, or vile, that does not occupy a higher place in their esteem than He. Any gratification which they affect, is sufficient to draw them from their allegiance to Him, and to induce them to violate his most express commands. The favour of a fellow-creature is more sought than his; and the displeasure of a poor sinful worm more dreaded than his. Even Satan himself is deemed more worthy to be obeyed than he: as our Lord has said, “Ye are of your father the devil; and the lusts of your father ye will do [Note: John 8:44.].” But the will of our heavenly Father we will not do. There is no such satisfaction felt in any thing which he enjoins; no such readiness to comply with his sacred motions in the soul. In truth, what is the whole life of an unregenerate man? is it not a state of rebellion against God? There is not a command of his which we desire to keep: there is not one which we do not violate.

Now let us try this conduct by an easy test. Suppose that a child, or a servant, treated us as we have treated God: suppose that, whilst he acknowledged his relation to us, he never sought to please us; never cared however much he displeased us; never felt any comfort in our society, but affected rather the society of our bitterest enemies; never was concerned about our honour or interests; but would sacrifice both the one and the other at any time, without any shame or remorse—what construction should we put upon that conduct? Should we not say that his mind was altogether alienated from us? No doubt we should: and that is the construction which God himself puts on our deportment towards him: “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be [Note: Romans 8:7.].”]

This fact is also realized, to an inconceivable degree—
[It would appear impossible for a man so to hate God, as that HIS annihilation and extinction should prove to them a source of real satisfaction: but I put it to the consciences of all, and ask, Supposing we were told, from undoubted authority, that there was no God to control us, no God to inspect our ways, no God to call us to an account, and that we were at liberty to follow our own ways without any fear of a hereafter, would it not, on the whole, be an acceptable report? The Psalmist says, “The fool hath said in his heart, No God [Note: Psalms 14:1.].” Now, whether we understand that as an affirmation or a wish, it equally shews what I am now contending for; that the very existence of God is a burthen to the carnal mind; and that the extinction of it, if it were possible, would be welcomed as a relief. In truth, we flee from him, as Adam did after the fall [Note: Genesis 3:8.], and banish him from our minds as much as possible [Note: Psalms 10:4.], and live altogether as “without him in the world [Note: Ephesians 2:12.].” And thus we give a clear proof that we should esteem it no loss if we could get rid of him altogether.]

Melancholy, indeed, is this fact. I will now endeavour to,

II.

Account for it—

One would suppose, that He who is all excellence in himself, and the one source of all benefits to man, should be an object of love, and not of hatred, to us: and so he would be, if we had retained our primitive state of innocence: but we have fallen, and are become inconceivably depraved: and therefore we hate him on account of,

1.

The contrariety that exists between him and us—

[There is not a greater difference between light and darkness, than between, him and us; not only in his natural attributes, which, of course, we cannot resemble, but in his moral perfections also, which in our original creation were enstamped upon us. There is not any one thing which God loves, which we do not hate with a perfect hatred. Holiness, in all its branches, is that which he approves: but in no one respect do we love it. A conformity to his image we never seek; nay, if we behold it in another, we hate and abhor it. This matter has been put to a trial. God himself has become incarnate, and exhibited to the world a perfect transcript of his perfections: and how did the world treat him? There was not an indignity which they did not offer him; nor did they rest, till they had put him to the most ignominious death. Nor was this the conduct of the ignorant populace alone, but of every rank and order in society: kings, priests, people, all joined in the same murderous assaults upon him. His image, too, was represented in his holy Prophets and Apostles: and how were all of them treated? In every age they were the objects of most inveterate hatred; insomuch, that, of all the Apostles, one alone escaped the sword of martyrdom. And is human nature different now from what it was in former ages? The laws of men have imposed restraints on the enmity of the heart: but were those restraints removed, and occasion for the exercise of men’s evil dispositions afforded, the same scenes would be transacted now as formerly: for men at this hour, no less than in former ages, “love darkness rather than light;” and would gladly extinguish the light, that they might be left to follow their own ways unmolested and unreproved.]

2.

The consciousness we feel that he will summon us to his tribunal—

[We may treat revelation as we will; but we all feel in our bosoms a persuasion that God inspects our ways, and hates our proceedings, and will avenge the breaches of his holy laws. We may try to divest ourselves of these feelings, and may prevail to dissipate them for a moment; but they will return; and at certain times and seasons will occasion much uneasiness to the mind, and produce there a wish that we could by any means avoid the judgment that awaits us. We feel that God is, and must be, an enemy to us: and therefore we cannot contemplate him with any other feeling than that of fear and dread.
It may be said indeed by some, that this is by no means their experience: that, on the contrary, they feel a complacent regard for God, and a grateful sense of his mercies.
But to this I would answer, It is not to God as revealed in the Scripture, but as they paint him to themselves in their own vain imaginations, that they feel this regard. They conceive of him as bearing no anger against them for their sins, and as lowering his demands of obedience to the standard which they have fixed for themselves, and as looking with complacency on their formal self-righteous endeavours: it is in this view of him alone that they are pleased with him: they despoil him of his own proper attributes, and clothe him with attributes of their own creation; and then they worship the work of their own hands. But, let him be presented to them in his own proper character—as a holy Being, that cannot look upon iniquity without the utmost abhorrence; as a just Being, that cannot but punish with everlasting destruction every impenitent sinner; and as a God of truth, that will accept no human being but as clothed in the righteousness of his dear Son—and they will lose all their fancied regard for him, and shew towards him all the aversion which we have before described. They will find in themselves that Scripture realized, “My soul lothed them; and their soul abhorred me [Note: Zechariah 11:8.].”]

Regarding the fact as proved, I now come to,

III.

Make some reflections upon it—

In the view of this fact, we may observe,

1.

How deep should be our humiliation before God!

[Men are not humbled, because they will not look at themselves in the glass of God’s word. They think only of some particular sins which they may have committed; and put out of view altogether the disposition of their souls towards God. But, if we would have a just sense of our condition we must probe our hearts to the bottom; and see, not merely what we are, but what we should have been if we had been left to follow our dispositions without restraint. Look at the souls that are now shut up in the abodes of misery in hell: Has any new disposition been infused into them, since they have entered into the eternal world? No: they have only the dispositions which they carried with them: and the only difference is, that they are now left to manifest to the uttermost what in this world was kept from issuing forth in all its full malignity. Under the displeasure of their God, so far are they from humbling themselves before him, that they “gnaw their tongues with anguish, and blaspheme the God of heaven because of their pains [Note: Revelation 16:10-11.].” What would they have said in this world, if they had been told what was really in their hearts? They would have deemed it a gross calumny. But such would be our deportment here, if our corruptions were not restrained, either by education, or by the preventing grace of God. And, if we be sensible how great our depravity is, we shall see that no humiliation can be too deep for any of us; but that it becomes all of us, without exception, to “abhor ourselves, even as holy Job did, in dust and ashes.”]

2.

What obligations we owe to God for his Gospel!

[In the Gospel is revealed a way of reconciliation for us, through Christ. O! what love was it that bestowed upon us such an inestimable gift as that of God’s only dear Son, to make reconciliation for us through the blood of his cross! And here it is particularly to be noticed, that God does not so much offer to be reconciled to us, as he invites us to be reconciled to him. The address which his ministers are commissioned to make to men, is, “We beseech you in Christ’s stead, Be ye reconciled to God [Note: 2 Corinthians 5:20.].” The great obstruction to friendship between God and us lies altogether on our part. Not a single moment would God retain his anger against us, if we humbled ourselves before him, and besought his favour for Christ’s sake. But, though importuned by him, we continue obstinate in our alienation from him. Still, however, the Gospel follows us with invitations and entreaties to lay aside our enmity, and to accept his proffered mercies. Be thankful for this marvellous kindness vouchsafed unto you: for, if once you be taken into the eternal world, there will be no longer any forbearance on the part of God; but his wrath will burst forth against you, and burn even to the lowest hell to all eternity [Note: Psalms 11:6. Romans 2:8-9.]. It would be terrible to have all the creation for your enemies: but to have the Creator himself your enemy, and that for ever and ever, O! how inconceivably terrible will this be! Well! bless your God that this need not be your fate, nor shall be, if only you will throw down the weapons of your rebellion, and implore mercy at God’s hands for Christ’s sake.]

3.

What a blessing the Gospel proves to all who receive it!

[The effect of the Gospel is, to “slay this enmity,” and to bring the soul into a state of peace with God. Nor does it merely put away our guilt; but removes also our indisposition to what is good and holy, and even writes the law of God upon our hearts; so that there is in those who receive it as great a resemblance to God, as there was before a contrariety. The mind of a true convert is brought into a conformity to God’s mind, and his ways into a conformity to God’s ways. Thus, “being agreed, they walk together” in mutual love; and earth is made, to man, a foretaste of heaven itself. See, then, my brethren, that ye experience this effect. See that you love all that God loves, and do all that God approves. Then will you shew that there is an efficacy in the Gospel to transform the soul into the Divine image, and to render it meet for the inheritance of the saints in light.]