26 iv. Rom. There is no acceptance of persons with God. 10 But glory, honour, and peace, to every man that workfirst, and also to the Gentile : eth good, to the Jew SECT. who far from escaping by his superior advan- and also of the Gentages and privileges, will, by the abuse of them, tile; be obnoxious to distinguished wrath. Nor shall ii. 9 the Greek escape, who shall be judged according to the light he hath enjoyed, or the oppor10 tunity he had of enjoying more. But, as I said before, and repeat it with pleasure, as the more delightful part of the subject, which I love to dwell upon; glory, honour, and peace [shall be] recompensed to every one who worketh good; first to the few, who stands fairer (in virtue of the Divine revelation he enjoys) for distinguished degrees of it, as well as receives the first messages of this salvation; and then to the Greek, who, if he exclude not himself, shall not 11 be exempted from his proper share. For there g 11 For there is no is no partial acceptance of persons with God, & respect of persons without law: and as 12 And he will fully display this impartiality of 12 For as many as & Acceptance of persons.] That is, in passing the final sentence, he is determined by their real characters. This is very consistent with an equality in distributing advantages and opportunities of improvement, according to the sovereign pleasure of the great Lord of all. This assertion of the apostle's, so often repeated, will appear the more important and seasonable, as the Jews thought that no Israelite should be deprived of future happiness, whatever his faults had been ; unless he were guilty of apostacy, idolatry, and a few other very enormous crimes. See Mr. Fortin's Discourses concerning the Truth of the Christian Religion, p. 26, 27, and the notes there. b Sinned without the Mosaic law, &c.] It is evident that must here be intended; for none can sin without the natural law, under which all are born. i Perish-be judged.] These two phrases are so different, that one would hardly think they were intended to signify the same ideas; yet so many arguments, both from reason and revelation, lie against supposing wicked heathens annihilated, as Mr. Locke seems to insinuate from these words, that I think it most rational to interpret both these expressions as signifying real punishment, but in different de grees. of the iv. 27 Rom. He will judge Jews and Gentiles by the light they enjoy. 13 (For not the For not the men who are merely respectful SECT. hearers of the law hearers of the law of God in the are just before God, synagogues, but the doers of the or loud and vehement applauders or defenders faw shall be justified. of it elsewhere, [are] just before God, nor will ii. 13 he ever accept any encomiums upon it, instead of the obedience it demands; but the doers of the law, who steadily and universally, in the tenour of their lives, act agreeably to its precepts; they, and they only, shall be justified, in the day of final audit and account; whether their knowledge of it were more or less ex14 For when the press. For when the Gentiles, who have not 14 Gentiles, which have the written revelation of the Divine law, do, by not the law, do by an instinct of nature, and in nature the things conconsequence tained in the law, untaught dictates of their own mind, the moral these having not the duties required by the precepts of the law, law, are a law unto these having not the benefit of an express and revealed law, are nevertheless a law unto themselves the voice of nature is their rule, and they are inwardly taught, by the constitution of their own minds, to revere it as the law of 15 Which shew that God by whom it was formed. And they 15 the work of the who are in this state, do evidently shew the hearts, their work of the law, in its most important moral science also bearing precepts, written upon their hearts, by the same witness, and their Divine hand that engraved the decalogue upon thoughts the mean- the tables given to Moses: their consciences while accusing, or else excusing one joining to bear witness to it, and [their] mutual another ;) reasonings among themselves, accusing those that break such precepts, or defending those who ob16 In the day serve them, attest the same thing. As there 16 when God shall fore there are sure traces of some natural knowljudge the secrets of men by Jesus Christ, edge of the law, a due regard will be maintained aecording to my gos, towards them, and on this most equitable themselves : law written in their pel. con principle will the grand process be conducted, By nature. Raphelius (Not. ex Xen. in loc.) shews, that animals are said to do that by nature which they do by instinct; and Elsner, (Observ. Vol. II. p. 16) that Ta To your signifies the duties inculcated by the law. 1 According to my gospel.] Nothing is more contrary to the apostle's meaning, as expressly declared above, than that all men are to be judged by the gospel. He only means, that the gospel teaches such a judgment. Therefore, some transposing the last clause, render it, very plainly and properly, In the day when God shall, according to my gospel, judge the secrets of men. Mr. Mace transposes the whole sixteenth verse to join it with the twelfth; and I think it very evident, the thirteenth, fourteenth, and fifteenth verses come in as a parenthesis: but the transpo 28 Reflections on the righteous judgment of God. SECT. mitted to my care; in which no doctrine is more important, or iv. evident, than that of a universal and most impartial judgment. IMPROVEMENT. LET us revere the righteous judgment of God, which is here laid before us in so particular and affecting a manner; remembering we are each of us to have our part in that day of final retribution, and that the secrets of our hearts will then be verse made manifest. Let us often reflect upon the awful result; and 16 consider, that indignation and wrath, tribulation and anguish will 8 be our portion, if we are contentious and disobedient to the truth, yea, if we do not, by a patient continuance in well doing, seek the 7 promised glory, honour, and immortality; which, if we do, we shall, through the grace of God, secure everlasting life. Vain 1 will our knowledge and our profession otherwise be, and our testimony against the sins of others will only inflame the guilt of 9 our own. Let it ever be remembered, that the goodness of God, which we have such daily reason to acknowledge and adore, gently takes 4 us, as it were, by the hand, and leadeth to repentance; and while we continually live upon it, let us not act in contempt of it, or abuse it to our own inconceivable detriment. Is the wrath already laid up so small, that we should be increasing the treas5 ure? Increasing the terrors of the day of wrath, and revelation of the righteous judgment of God? It will be a most impartial, as well as important day. Nor are we concerned to know how the heathen will fare in it: let 14, 15 it suffice us, that if they are condemned, they will be righteously 12 condemned; not for remaining ignorant of the gospel they never had an opportunity of hearing, but for violating those precepts of the Divine law which were inscribed on their consciences. Let us bless God that he has written it there, and reverence the traces of his hand on our own minds; always remembering, that the discoveries of revelation were never intended to erase or discredit the dictates of nature, but to illustrate and confirm them. We shall be judged by the dispensation we have enjoyed; and 13 how devoutly soever we may hear and speak of it, shall be condemned, if we have not acted agreeably thereto. The Lord grant that we may all find that mercy of the Lord, which we shall every one of us need in that day; and that we may find it, may we keep that day continually in view, and direct all our actions with a regard to its grand decisions. sition of verses seems a dangerous thing; considering the different genius of anthough I think, in some evident cases, cient and modern, eastern and western, lanthat of a few words may be pardoned, guages. The Jews made their boast in the law: SECT. V. Paul proceeds to fix the charge upon the fews, that they weresinners, as well as the Gentiles; and consequently stood in need of justification by the grace of the gospel, as well as they. Rom. II. 17, to the end. ROMANS II. 17. Bart called a Jew, EHOLD, thou and restest in the boast of God; I ROMANS II. 17. 29 HAVE hitherto been speaking of the inex- SECT. cusable guilt of those who have the greatest V. law, and makest thy opportunity of knowing their duty, and in con- Rom. sequence of this acknowledge it, and condemn ii. 17 others for acting contrary to it; while yet they are guilty of the same evils. I will now keep on the reserve no longer; but will boldly declare, that in what I have said concerning such, I meant the conviction, not merely of heathen philosophers, but of wicked Jews; and if thou, O reader, art such an one, I apply myself personally to thee. Behold, thou bearest the name of a few, and thou reposest thyself on the knowledge and profession of the law, as if that would save thee; and thou gloriest in the true God, in whom thou believest; as if thy descent and profession, by virtue of the peculiar covenant he made with thy fathers, must 18 And knowest necessarily entitle thee to his favour. his will, and approv- boastest of it as thine honour and happiness, est the things that are more excellent, that thou knowest [his] will; not merely by being instructed out uncertain conjecture and reasoning, but by an of the law, Thou 18 express revelation; and that thou accurately a Bearest the name of a few.] The apostle frequently addresses himself to unconverted Jews in this epistle, and especially here; for no doubt there were many of them at Rome, who might be curious to know, what he, who had been so violent an enemy to Christianity, would say to recommend it. And Paul's great love to them engaged him, on the contingency of such an event, to insert such passages; and other passages are calculated for the conviction of other unbelievers, as well as for the edification of Christians. b Discernest things that differ.] So Beza renders Jonas To Sapepola; and Elsner vindicates it in a manner which seems very satisfactory; though Capellus, Hammond, and Erasmus, defend our translation, approvest things which are more excellent. See Elsner, Observ. Vol. II. p. 17. 30 V. Rom. Yet they were sinners against God, as well as the Gentiles. SECT. edge of it. And in consequence of this, thou 19 And art con. art very confident, that thou thyself art fit to fident that thou thyteach the whole Gentile world; to be a guide the blind, a light of self art a guide of ii. 19 of the blind, as thou thinkest them to be; a light them which are in to them, that for want of the light thou dispers- darkness, 20 est, are in darkness: An instructor of the igno- 20 An instructor of rant, a teacher of these babes, as thou esteem- the foolish, a teachest them in comparison with thyself; having hast the form of perhaps not only the sacred oracles in thine knowledge, and of hands, but also, in order to render thee more the truth in the law. expert and methodical in the use of them, a summary, a compendious system and form of the knowledge and truth which is contained in the law.d 21 er of babes, which 21 Thou therefore Now I deny not that thine advantages are in this respect very great; but I must caution thee, which teachest anothat thou art not deceived by any absolute de- ther, teachest thou not thyself? Thou pendence upon them; and must press thee to that preachest a man reflect how far thine own temper and conduct should not steal,dost is agreeable to this knowledge and profession. thou steal? Let me ask therefore, Thou that teachest another, teachest thou not thyself? Dost thou act as if thou hadst forgotten thine own precepts, or didst imagine they did not oblige thee? Thou that preachest, for instance, a man should not steal, dost thou think thyself tolerated to steal ?e Thou that forbiddest a man to commit adultery, 22 dost thou commit adultery? Thou that dost so 22 Thou that say. abominate idols, and speakest of them at all times est, A man should with such great and just abhorrence, dost thou not commit adultery, commit sacrilege by robbing the true God of dultery? Thou that what he so justly claims from thee, whether of abhorrest idols, dost outward tribute, or inward homage; while thou thou commit sacriso strenuously disputest against any other object 23 Thou that mak lege? 23 of worship? In one word, thou that gloriest in est thy boast of the dost thou commit a Blind, ignorant, These favour of the rendering we have prebabes.] were titles which the proud Jews often ferred. gave to the Gentiles. Form.] Mopaois has this signification, 2 Tim. iii. 5. And Bos (Exercit. p. 100, 101) shews, that it often signifies the sketch, or outlines of a thing; which suits the interpretation here given better than he seems to apprehend. L'Enfant renders it, having in the law the rule of knowledge and truth; but I know not whether uogos ever signifies rule; and if the article has any force, it is in e Dost thou steal?] Grotius on this text proves from Josephus, that some of the Jewish priests lived by rapine, depriving others of their due share of the tithes, and even suffering them to perish for want; that others were guilty of gross uncleanness; and as for sacrilegiously robbing God and his altar, it had been complained of as early as Malachi's days, Mal. i. 8, 12, 13. So that the instances are given with great propriety and judgment. |