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fo as we magnify God's grace, and acknowledge our own weakness, ver. 7. 8. 9. yet vain and foolish boafting of what we have done, of purpose that we may feem fome body among people, and be highly ac counted of, is a great fin, and the daughter of pride; for after pride here followeth boalling.

XIX. Such is the corruption of the heart of man, that if God leave him, he will not only be carried headlong to all manner of known wickedness and abomination, but will alfo run to the devifing and inventing all new heard-of ways whereby God may be thonoured; and in this their wicked and devilish invention will be fruitful: fo thefe Heathens are moreover faid to be inventors of evil things. XX. As it is an unnatural evil for children to be ftubborn and rebellious, and to refufe obedience to their parents, of whom they have their being next to to God; fo it is juft with God, that fuch as forget their duty to him, and become haters of him, fhould be left to carry themselves most unnaturally against their parents therefore are they faid to be difobedient to parents.

XXI. Men giving way to their corrupt hearts, and the fwing of their beaftly affections, will be fo carried headlong thereby, to do many things without difcretion, judgment, and understanding; and as this is their judgment, fo is it their fin ftill, that they are without underftanding.

XXII. Tho' covenants, vows, or promises, made concerning things unlawful, cannot bind, but may and must be broken; yet if they be of things lawful, they ought to be made confcience of, even tho' made with evil men, and rafhly, and that to our prejudice this is one of the Heathens fins, that they were covenant breakers. Pfal. xv. 4. He that fweareth to his own burt, and changeth not. 2 Sam. xxi. 1.---It is for Saul, and for his bloody houfe, becaufe he flew the Gibeonites.

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XXIII. It is juft with God that fuch as

are haters of him should be given up to that inhumanity, that they fhould refpect neither kindred, friendship, nor alliance; but should be void of all natural affection, fparing none, that thereby they may get their lufts fatisfied: these haters of God were alfo without natural affection.

XXIV. Howbeit men may account it a matter of wisdom and manhood, to refuse to be reconciled to fuch as have injured them, and make it a principle of policy to keep and hide malice under a friendly countenance; yet to be of fuch a difpofition, argueth a man to be given up of God to a reprobate mind: among other fins, which were the fruits of this judicial ftroke, this was one, they were implacable.

XXV. It is a great fin, and where it reigneth argueth a graceless heart, to be mercilefs, not fympathifing with the miferable, or laying their miferies to heart, nor endeavouring to relieve them from their diftrefs; for this was another fin of thefe Heathens, they were unmerciful.

XXVI. The Lord hath conftituted and appointed a rule of justice according to which he hath refolved to rule the children of men, and punish or reward them according to their actions; for we hear of the judgment of God.

XXVII. According to this rule of juftice, the Lord (who according to his abfolute power might have ordered things otherways, had it feemed good in his eyes) hath made death the juft defert and punishment of every the leaft fin: for this is his judgment, that they which do fuch things are worthy of death.

XXVIII. However, thro' the fall of Adam, all of us hath loft that knowledge of God and his will that is neceffary for us to know, that we may thereby attain life eternal; yet it hath pleafed the Lord, for the hemming in of the Heathen, (unto whom he would not reveal his mind more efpecially) at least for the rendering them the more inexcufable, to leave in them fo

much

much light, and fuch an impreffion of that | equitable rule of juftice of his, as that, notwithstanding of all their wickedness, their very confciences, and the very light of nature within them, might fhow them, that fuch and such tranfgreffions deferveth death at the hand of God: for these wicked Heathens knew the judgment of God, that they that do fuch things are worthy of death.

XXIX. When people do accuftom themselves unto fin, being given up of God unto their own corrupt hearts, no knowledge of the just judgment of God due for fuch and fuch acts of iniquity, will fear them from them; and when men, notwith

ftanding they know the juft defert of their carriage, will go on in fin, they hugely aggravate their guilt: for this is the aggra vation of their guilt, that they knew the judgment of God, and yet for all that, went on in doing those things.

XXX. It is a heinous aggravation of guilt, when men think it not enough to cominit all wickednefs themselves, but become authors and abettors unto others, and do ftir up and encourage others unto, and applaud them in finning against God; for hereby is their guilt aggravated, that they not only did thofe fins themselves, but took pleafure in them that did them.

CHAPTER II.

VERSE 1. Therefore thou art inexcufable, O man, whosoever thou art that judgeft: for wherein thou judgest another, thou condemnest thyself: for thou that judget, dolt the fame things.

TH

HE apoftle profecuteth his purpose, I anent the Gentiles, in this chapter, until the 17th verfe, where he begineth with the Jews and farther fheweth, that they cannot be juftified by their works and this he doth by a new argument, which he profecuteth at large, and removeth all objections which might be made by fuch with whom he was dealing. The argument we may conceive to be this: If fo be fuch among the Gentiles that feemed most righteous, and walked moft ftrictly, were condemned as worthy of death by their own confciences, and had their mouths ftoped, fo as they had no excufe to pretend, for all the fhifts and pretexts they ufed, to put a glofs upon, and cover their finful courfes; then the Gentiles cannot be juftified by their works before God. But fo it is that the best and ftrifteft among the Gentiles had their

mouths ftoped, and were made inexcufeable, fo as their own confciences might have condemned them as worthy of death; therefore they in no ways can be juftified by their works. The major propofition is unquestionable, and needed no probation: And as to the affumption, he confirmeth it in this firft verfe.. He is fpeaking of the ftricteft fort among them, fuch as were judging, reprehending, checking, and find ing fault with others for their wickedness; and fuch, he fays, were without excufe, and did condemn themfelves by this argument: Whoever reprove others for fuch faults as themselves are guilty of, do condemn themfelves in fo doing, and ftop their own mouths. This is clear: but fo it is, that thou that judgeft, doft the fame. things for which thou reprovest others; therefore thou art guilty by thy own teftimony.

OBSERVATIONS.

I. Among the very Heathens, where iniquity did rage and reign, and all wickednefs was committed with greediness, and was patronized and applauded, there was fome who gave teftimony (however they were not right themfelves) against thefe wicked courses, and reproved and condemned fuch wicked livers; for there were fome here that judged, that is, reprehend ed, others for their fins.

II. It is a very fallible mark, to gather from folks outward carriage toward the wicked, in reproving and cenfuring them for their iniquities, that they have a perfect deteftation thereat; for fuch is the ftrength of hypocrify, that it will carry folk to reprove even fuch fins which they themselves are not free of: as here the tighteft fort of Heathens reproved others, when themselves were alfo guilty.

III. However it be no fin in itfelf for folks to reprove fin in others, yet that will be fo far from juftifying of them in their courfes, that, on the contrary, hereby they fubfcribe to their own condemnation, as juft and righteous, and ftop their own mouths from ufing any apology for themfelves, feeing they continue in, and approve of, and practise that fin themselves, which they condemn in others: for here fuch as did judge and reprove others, did do the fame things, and therefore condemned themfelves, and were without excufe.

IV. It is a great aggravation of folks guilt, when they know the hazard of their doings, and fee what they do deferve, and yet notwithstanding malapertly go on, and hereby their mouths are ftoped for ever; and they have no fhift nor evafion, but mult stop their mouths, as having nothing to apologize. This is clear from the connection of this with the laft verfe of the preceding chapter, held forth in the particle therefore. They knew the judgment of God, that they which do fuch things were worthy of death; and therefore they were

inexcufeable which did thofe things which they reproved in others.

V. It may fufficiently convince folk of an impoffibility of being juftified before God by their works, to confider how the beft, and fuch as feem to walk most circumfpectly and carefully, reproving others for their debordings, will be carrying affections to thefe fame fins which they reprove in others, tho' they will not com mit them openly: this is the force of the argument.

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VERSES 2. 3. But we are fure that the judgment of God is according to truth, againt them which commit fuch things. And thinkeft thou this, Oman, that judgeft them which do fuch things, and doft the fame, that thou shalt efcape the judgment of God?

Ere the apoftle is removing two

objections, or fubterfuges, under which they might have thought to have hid themfélves. As, firft, verfes 2d and 3d, They might have thought that God only faw to the outfide, and took no notice of the inward frame and difpofition of their hearts; and that God would fpare and forbear them, because they were confuring and reproving others; but he anwereth, We are fure that the judgment of God is according to truth: He looketh not fo much to the outfide, as to truth in the inward parts; and his judgment is true against fuch (without exception) as commit inquity, whether the fame or the like. All which he further confirmeth, verfe 3d, by propofing it as a question, implying, That it were a great abfurdity once to think that they would escape God's judgment for thofe faults, for which, or the like, others could not escape their judgment or cenfure.

OBSERVATIONS.

1. One main ground whereupon hypocrites do reft, when they fatisfy them

felves with a naked out-fide form, is either | VI. The most efectual way for awakening fecure, fleeping hypocrites, who reft on an out-fide, and fatisfy themselves therewith, is to fhew them, that God's eyes fearch, and his eye-lids try the very hearts, and the moft retired motions thereof are open and naked before him; and these he regardeth more than their open profeffions; and that accordingly he will pafs fentence; fo as no man, even he that was most strict in his outward converfation, fhall escape; the righteousness of the righteous shall not fave him. All which the apoftle doth here.

atheifm, or ignorance of the perfection of God's law, or both: Atheism, in imagining that God is not an all-feeing Lord, who taketh notice of, and is perfectly privy unto all the motions and ftirings of the heart, but is altogether ignorant thereof; and ignorance of the law, in imagining that it only commanded the outward man, and meddled not with the inward frame and difpofition of the heart: for thefe hypocrites here thought that God's judgment was not according to truth.

II. Mens foftering thoughts of atheifm in their heart, will not keep God a whit the more from confidering af taking notice of thofe things, and aging according to those things which their atheistical thoughts would put far away from God's cognizance for notwithstanding of their imagining the contrary, yet fays he, We are fure God's judgment is according to

truth.

III. However it be in part good, that men have an outward conformity unto the law, and in part is commendable; yet all that external fairding will not keep off the judgment of God, due for their inward pravity and hidden wickedness: for God's judgment is according to truth, against fuch, for all their feigned holinefs, and external fobriety.

IV. Another pillar of hypocrify is a groundless fancy and imagination, that God's judgments will not come near them, but they fhall certainly efcape the fame : this is clearly intimated, verfe 3d.

V. Such fecure, fleeping, felf-pleafing hypocrites, who will blefs themfelves in their own courses, and will not be convinced of their danger, thro' God's imminent judgments, ought to be awakened and roufed up fharply; wherefore the apofile wherefore the apofile ufeth fharpnefs of fpeech when he speaks to thofe, faying, And thinkeft thou, Oman, that judgeft them who do fuch things, and dot the fame, that thou shalt efcape the gudgment of God.

VII. It is the most abfurd, and most unreafonable thing in the world, for any to think to efcape God's judgment for fuch fins, or the like, for which others cannot efcape their fharp cenfure. How strict foever men be, God is more ftrict: therefore does the apostle propound it as a most abfurd thing, once to think to escape God's judgment.

VIII. As it is by a divine inftinct that men are carried to the reproving of fome fins in others; fo it fhadoweth forth, tho' weakly, God's juft judgment against all fin, even the leaft: and we may look upon others reproving of fin as a confirmation to us, that God will be about with them, if they in the leaft incline to those evils which they condemn in others; for, doft thou, fays he, that judgeft others, think to efcape God's judgment, if thou do the fame things.

IX. As the confideration of the natural pravity that is in man fhould further our conviction of the truth of God's judgment, when we fee that even they reprove and condemn vice in others; fo fhould the confideration of our weakness and inability to ftand out against God, convince us of an impoffibility to escape his hand, if he enter into judgment with us: therefore fays he, Thinkeft thou, O man, &c.

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Suffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treafureft up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.

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Here is another (or fecond) fubterfuge under which they thought to have sheltered themfelves, and which the apostle manifefteth to be vain. The fhift is this: They thought that becaufe they is this: They thought that because they were fpared and forborn, and they faw nothing of that kind whereof the apoftle was fpeaking formerly, they could perceive nothing evidencing God's difpleafure, but, on the contrary, were bleffed of God with many good things; and fo they might think that God approved of their courfes, and was not offended thereat. The apoftle forfeeing that they would make ufe of this fhift, laboureth to convince them of the folly thereof, at large, unto the 17th verfe. In thefe two verfes the apoftle doth two things, to evince the vanity of any fuch fhelter. First, He fheweth, how unreafonable and abominable it is, to gather any fuch conclufion from the Lord's gentle difpenfations, by way of queftion: as if he had faid, verfe 4th, Is this all the ufe you make of God's goodnefs, in beftowing fuch temporal favours and good things upon you, and in forbearing to enter into judgment with you becaufe of your grofs wickedness, to take encouragement therefrom to commit all wickedness, and to grow the more infolent and difobedient? What, are you fo brutifh as not to know that God's goodnefs in that kind fhould be looked on with another eye, and under another notion; as motives and induceinents to prevail with you to run in to God, who is fo bountiful; and thereby declares how ready he is to embrace finners, and how unwilling and loath to ftrike and deftroy them? Is it not much more reasonable that God's goodness fhould be otherways recompenfed, than be trampled

upon? Then, verfe 5th, the apoftie, fen condly, fheweth, how little this ufe they make of God's goodness will be to their advantage, ere all be done; and how little caufe they will have to boat themselves of it, by clearing, that however God spair them a while, and they be forborn, and by continuing in their wickednefs, harden their hearts fill the more, and are the farther from repenting and rueing what they had done, and returning to the Lord; yet they will not efcape, for they fhall be as th fure of it as a man is of his treafure: and by their wickednefs they are laying up in fecurity that which fhall in end prove their ruin, in the terrible day (which fall be a day of wrath unto the wicked) in which God fhall declare, before men and angels, his righteous judgment, which now men think nothing of.

OBSERVATIONS.

I. So ready are foolish men to applaud themfelves in their foolish courfes, and fo great ill-will have they to receive any impreffion, and entertain any motion that may any way tend to awaken them from their fecure condition, and fear them from thefe abominable courfes which they have formerly been taking pleasure in, that they will be building up fconces and fortreffes, under which they think to fhelter themfelves from any thing that can be faid to the contrary, and when one faileth, will betake themselves unto another, under which they fuppofe to ride at a lee anchor; fo hard a matter is it to get fecure finnes made fenfible of their danger, as the apoftle giveth us to know, in his hunting out these proud, felf-pleafing, hypocritical Romans from hole to hole, and chafing them from one fheltering place after another.

II. Tho' men that have no defire to forfake their evil courtes, but love to fleep in a found fkin, and their idol in their bofom. may fancy many props and pillars unto themselves, upon which to build their confidence, and the affurance of their ac ceptance, tho' they walk after the imagi

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