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so as we magnify God's grace, and acknow- are haters of him should be given up to ledge our own weakness, ver. 7. 8. 9. yet that in humanity, that they should respect vain and foolish boasting of what we have neither kindred, friendship, nor alliance; done, of purpose that we may seem some but fhould be void of all natural affection, body among people, and be highly ac. | fparing none, that thereby they may get counted of, is a great fin, and the daugh-their lusts satisfied: these haters of God ter of pride ; for after pride here follow- were also without natural affection, eth boalling.

XXIV. Howbeit men may account it a XIX. Such is the corruption of the matter of wisdom and manhood, to refuse heart of man, that if God leave him, he to be reconciled to such as have injured will not only he carried headlong to all them, and make it a principle of policy to manner of knowo wickedness and abomi- keep and hide malice uoder a friendly nation, but will also run to the devising countenance; yet to be of such a disposiand inventing all new lucard-of ways tion, argueth a man to be given up of whereby God may be uithonoured; and in God to a reprobate mind: among other this their wicked and devilish invention fins, which were the fruits of this judicial will be fruitful: fo these Heathens are stroke, this was one, they were implamoreover said to be inventors of evil things. cable.

XX. As it is an unnatural evil for XXV. It is a great fin, and where it children to be stubborn and rebellious, reigneth argueth a graceless heart, to be and to refuse obedience to their parents, merciless, not sympathising with the miseof whom they have their being next to rable, or laying their miseries to heart, God; so it is just with God, that such as nor endeavouring to relieve them from forget their duty to him, and become their distress; for this was another sin of haters of him, thould be left to carry these Heathens, they were unnerciful. themselves most unnaturally against their

XXVI. The Lord hath constituted and parents : therefore are they faid to be disappointed a rule of justice according to obedient to parents.

which he hath resolved to rule the childXXI. Men giving way to their corrupt ren of men, and punish or reward them hearts, and the swing of their beastly af- according to their actions; for we hear of fections, will be so carried headlong there. the judgment of God. by, to do many things without discretion, XXVII. According to this rule of jusjudgment, and underítanding; and as this tice, the Lord (who according to his abis their judgment, so is it their fin still, folute power might have ordered things that they are without understanding. otherways, had it feemed good in his eyes)

XXII. Tho' covenants, vows, or pro- hath made death the just desert and punishmises, made concerning things unlawful, ment of every the least fin: for ihis is his cannot bind, but may and must be broken; judgment, that they which do such things yet if they be of things lawful, they ought are worthy of death. to be made conscience of, even tho made XXVIII. However, thro' the fall of Awith evil men, and rafhly, and that to our dam, all of us hath lost that knowledge of prejudice : this is one of the Heathens God and his will that is necessary for us to sins, that they were covenant breakers. know, that we may thereby attain life Pfal. xv. 4. ---He that sweareth to his own eternal ; yet it hath pleased the Lord, for hurt, and changeth not. 2 Sam.xxi. 1.--- It the hemming in of the Heathen, (unto is for Saul, and for his bloody house, be- whom he would not reveal his mind more cause he New the Gibeonites.

especially) at least for the rendering them XXIII. It is just with God that such as the more inexcufable, to leave in them so much light, and such an impression of that | standing they know the just desert of their equitable rule of justice of his, as that, carriage, will go on in tin, they hugely notwithstanding of all their wickedness, aggravate their guilt: for this is the aggrae their very consciences, and the very light vation of their guilt, that they knew the of nature within chem, might Ihow them, judgment of God, and yet for all that, went that fuch and such transgressions deferveth on in doing those things. death at the hand of God: for these wicked XXX. It is a heinous aggravation of Heathens knew the judgment of God, that guilt, when men think it not enough to they that do such things are worthy of comınit all wickedness themselves, but bedeath.

much

come auchors and abettors unto others, XXIX. When people do accustom and do stir up and encourage others unto, themselves unto fin, being given up of God and applaud them in finning against God; unto their own corrupt hearts, no know- for hereby is their guilt aggravated, that ledge of the just judgment of God due for they not only did those fins themselves

, but such and such acts of iniquity, will scar took pleasure in them that did them, them from them; and when men, notwith

CHAPTER I I.

T

VERSE 1. Therefore thou art inexcufable, Oman, whosoever thou art that judgeft: for

wherein thou judgejt another, thou condemnest thyself: for thou that judgest, dolt the same things.

HE apostle prosecuteth his purpose, , mouths stoped, and were made inexcuseanent the Gentiles, in this chapter, able, so as their own consciences might

until the 17th verfe, where he have condemned them as worthy of death; begineth with the Jews : and farther therefore they in vo ways can be justified fhewech, that they cannot be justified by by their works. The major propofition is their works : and 'this he doth by a new unquestionable, and needed no probarion : argument, which he prosecuteth at large, And as to the aliumption, he confirmeth it and removeth all objections which might in this first verse. He is fpeaking of che be made by such with whom he was dealing. | strictest fort among them, such as were

The argument we may conceive to be judging, reprehending, checking, and find this : If so be such among the "Gentiles ing fault with others for their wickedness; that seemed most righteous, and walked and such, he says, were without excuse, most strictly, were condemned as worthy and did condemn themselves by this arguof death by their own consciences, and had ment: Whoever reprove others for such their mouths stoped, so as they had no ex- faults as themselves are guilty of, do concuse to pretend, for all the shifts and pre- demn themselves in so doing, and stop texts they used, to put a glofs upon, and their own mouths. This is clear : but lo cover their finful courses; then the Gen- it is, that thou that judgest, dost the fame. tiles cannot be justified by their works be- things for which thou reprovest others; fore God. But fo it is that the best and th

therefore thou art guilty by thy own testiStrictest among the Gentiles had their mony.

Os

of God?

OBSERVATIONS.

inexcuseable which did those things which I. Among the very Heathens, where they reproved in others. iniquity did rage and reign, and all wick- V. It may sufficiently convince folk of edness was committed with greediness, and an imposibility of being justified before was patronized and applauded, there was God by their works, to consider how the some who gave testimony (however they best, and such as seem to walk most cirwere not right themselves) against these cumspectly and carefully, reproving owicked courses, and reproved and con-thers for their debordings, will be carrydemned such wicked livers; for there were ing affections to these same sins which they some here that judged, that is, reprehend. reprove in others, tho' they will not comed, others for their fins.

mit them openly: this is the force of the II. It is a very fallible mark, to gather argument. from folks outward carriage toward the wicked, in reproving and censuring them VERSES 2. 3. But we are sure that the for their iniquities, that they have a per- judgment of God is according to truth, fect detestation thereat ; for such is the again't them which commit such things. strength of hypocrisy, that it will carry And thinkest thou this, Oman, tiat judget folk to reprove even such fins which they them which do such things, and dost the themselves are not free of : as here the fame, that thou svalt escape the ju.igment tightest fort of Heathens reproved others, when themselves were also guilty.

III. However it be no fin in itself for HEre the apostle is removing to folks to reprove fin in others, yet that will

under be so far from justifying of them in their which they might have thought to hare courses, that, on the contrary, hereby they hid themselves. As, first, verses ad and subscribe to their own condemnation, as jult 3d, They might have thought that God and righteous, and stop their own mouths only saw to the outside, and took no notice from using any apology for themselves, of the inward frame and disposition of seeing chey continue in, and approve of, their hearts; and that God would spare and practise that fio themselves, which they and forbear them, because they were cencondenın in others : for here such as did suring and reproving others; but he anjudge and reprove others, did do the same swereth, We are sure that the judgment of things, and therefore condemned themselves, God is according to truth : He looketh not and were without excuf.

so much to the outside, as to truth in the IV. It is a great aggravation of folks inward parts; and his judgment is true guilt, when they know the hazard of their againjt such (without exception) as comduings, and see what they do deserve, and mit inquity, whether the same or the yet notwithstanding malapertiy go on, and like. All which he further confirmeth, hereby their mouths are stoped for ever; verse zd, by proposing it as a question, and they have no shift nor evasion, but implying, That it were a great absurdity mult stop their mouths, as having nothing once to think that they would escape God's to apologize. This is clear from the con- judgment for those faults, for which, or nection of this with the last verse of the the like, others could not escape their preceding chapter, held forth in the par judgment or censure. ticle therefore. They knew the judgment of

OSSERVATIONS. God, that they which do such things were

I. One main ground whereupon hypoworthy of death; and therefore they were crites do rest, when they satisfy them

selves

selves with a naked out-fide form, is either VI. The most efectual way for awakenatheism, or ignorance of the perfection of ing secure, sleeping hypocrites, who rest God's law, or both: Atheism, in imagin- on an out-side, and satisiy themselves thereing that God is not an all-seeing Lord, with, is to shew them, that God's eyes trho taketh notice of, and is perfectly pri- search, and his eye-lids try the very hearts

, ry unto all the motions and stirings of and the most retired motions thereof are the heart, but is altogether ignorant there-open and naked before him; and these hereof; and ignorance of the law, in imagin-sardeth more than their open professions; ing that it only commanded the outward and that accordingly he will pass sentence; man, and ineddled pot with the inward so as no man, even he that was most strict frame and disposition of the heart: for in his outward conversation, shall escape ; these hypocrites here thought that God's the rights ress of the righteous shall not jndgment was not according to truth. save him. All which the apostle doth

II. Mens fostering thoughts of atheism here, in their heart, will not keep God a whit VII. It is the most absurd, and most unthe more from considering and taking no reasonable thing in the world, for any to tice of those things, and judging according think to escape God's judgment for such to those things which their atheistical fins, or the like, for which others cannot thoughts would put far away from God's escape their sharp censure. How strict focognizance : for notwithstanding of their ever men be, God is more strict : thereimagining the contrary, yet says he, We fore does the apostle propound it as a most are sure God's judgment is according to absurd thing, once to think to escape God's truth.

judgment. III. However it be in part good, that VIII. As it is by a divine instinct that men have an outward conformity unto the men are carried to the reproving of some kaw, and in part is commendable; yet ail fins in others; fo it shadoweth forih, tho' that external fairding will not keep off weakly, God's just judgment against all the judgment of God, due for their inward fin, even the least: and we may look upgravity and hidden wickedness : for God's on others reproving of sin as a confirmajldgment is according to truth, against suih, tion to us, that God will be about with for all their feigned holiness, and external them, if they in the leat incline to those 1obriety.

evils which they condemn in others; for, IV. Another pillar of hypocrisy is a dost thou, says he, that judgest others, froundless fancy and imagination, that think to escape God's judginent, if thou do God's judgments will not come near them, the same things. bat iliey shall certainly escape the fame : IX. As the confideration of the natural this is ceirly intimated, verse 3d. pravity that is in man should further our

V. Such secure, sleeping; self-pleasing conviction of the truth of God's judghypocrites, who will bless themselves in ment, when we see that even they reprove their own courles, and will not be convin- and condemn vice in others; fo should the ced of their danger, thro' God's immi-confideration of our weaknels and inability Dent judgments, ought to be awakened and to stand out against God, convince us of rcused up Tharply; wherefore the apostle an impossibility to escape his hand, if he useth sharpness of speech when he speaks enter into judgment with us : therefore to those, saying, And thinkel thou, Oman, says he, Thinkest thou, O that judget them who do such things, and detibe jame, that thou svalt escape the VERSES 4. 5. Or despisest thou the riches udgment of God.

of his goodness, and forbearance, and long

fufpiring

man, &c.

G

Suffering; not knowing that the goodness , upon ? Then, verse 5th, the apostie, se

of God leadeth thee to repentance ? condly, theweth, how little this use they But after thy hardness and impenitent make of God's goodness will be to their

heart, treasurest up unto thyself wrath advantage, ere all be done ; and how little against the day of wrath, and revelation cause they will have to boast themselves of the righteous judgment of God. of it, by clearing, that however God spair

them a while, and they be forborn, and T

Here is another (or second) subter- by continuing in their wickednels, harden fuge under which they thought to

their hearts fill the more, and are the have sheltered themselves, and which the farther from repenting and rueing what they apoftie manifefieth to be vain. The shift had done, and returning to the Lord; yet is this : They thought that because they they will not escape, for they shall be as were spared and forborn, and they saw sure of it as a man is of his treasure: and nothing of that kind whereof the apo tle by their wickedness they are laying up in was fpeaking formerly, they could perceive security that which shall in end prove nothing evidencing God's displeasure, but, their ruin, in the terrible day (which shall on the contrary, were blessed of God with be a day of wrath unto the wicked) in many good things; and so they might which God shall declare, before men and think that God approved of their courses, angels, his righteous judgment, which and was not offended thereat. The apo- now men think nothing of. itle forseeing that they would make use of

OBSERVATIONS. this fnift, laboureth to convince them of the I. So ready are foolish men to applaud folly thereof, at large, unto the 17th verse. themselves in their foolish courses, and so

In these two verses the apostle doth two great ill-will bave they to receive any imthings, to evince the vanity of any such pression, and entertain any motion that shelter. First, He sheweth, how unrea- may any way tend to awaken them from fonable and abominable it is, to gather any their fecure condition, and scar them from such conclufion from the Lord's gentle these abominable courses which they have dispensations, by way of question : as if formerly been taking pleasure in, that they he had said, verse 4th, Is this all the use will be building up sconces and fortresses, you make of God's goodness, in bestowing under which they think to shelter themsuch temporal favours and good things felves from any thing that can be said to the upon you, and in forbearing to enter in- contrary, and when one faileth, will betake 10 judgment with you because of your themselves unto another, under which they gross wickedness, to take encouragement suppose to ride at a lee anchor; so hard a therefrom to commit all wickedness, and matter is it to get secure finners made fento grow the more infolent and disobedient? fible of their danger, as the apostle giveth What, are you so brutish as not to know us to know, in his hunting out there that God's goodness in that kind lhould be proud, felt-pleafing, hypocritical Romans looked on with another eye, and under from hole to hole, and chasing them froin another notion; as motives and induce- one sheltering place after another. inents to prevail with you to run in to II. Tho' men that have no desire to God, who is so bountiful ; and thereby forsake their evil courses, but love to sleep declares how ready he is to embrace fin- in a found skin, and their idol in their ners, and how unwilling and loath to strike bofom. may fancy many props and pillars and destroy them? Is it not much more unto themselves, upon which to build their reasonable that God's goodness should be confidence, and the assurance of their acotherways recompensed, than be trampled I ceptance, tho' they walk after the image

dations

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