fessing godliness: and while, from the viith chapter, they learn that they have an infected and morally diseased nature, they should learn from the viiith that, to destroy the work of the devil, was Jesus Christ manifested; and that no soul can be said to be saved by Jesus Christ, s...o is not saved from its sins. What a full proof is it of the fallen state of man, that there should be found persons, professing Christianity, more fervent in their pleadings for the necessary continuance of indwelling sin, than they are for the mind that was in Christ. The seventh chapter, because there are some expressions, which being misunderstood, seem to favour this doctrine, is read and incessantly quoted: the viiith chapter, though given by the same inspiration, yet, because it so strongly shews the necessity of being saved from all sin, is seldom read, and scarcely ever quoted! 3. The restoration of the brute creation, to a state of happiness, has been thought by several, to be the doctrine of verses 19-25. In the notes on those verses, I have given reasons against this opinion; and have proved that the Gentiles, and not the irrational part of the creation, are the persons of whom the apostle speaks; nor can any consistent interpretation be given of the place, if it be applied to the brute creation. But although this doctrine is not contained in the above verses, it does not follow that the doctrine itself is not true. Indeed there are several reasons which render the supposition very probable. 1. The brute creation never sinned against God; nor are they capable of it; and, consequently, cannot be justly liable to punishment. 2. But the whole brute creation is in a state of suffering; and partake of the common infirmities and privations of life, as well as mankind: they suffer, but who can say that they suffer justly? 3. As they appear to be necessarily involved in the sufferings of sinful man; and yet neither through their fault nor their folly; it is natural to suppose that the Judge of all the earth, who ever does right, will find some means by which these innocent creatures shall be compensated for their sufferings. 4. That they have no compensation here, their afflictions, labours and death, prove; and if they are to have any compensation, they must have it in another state. 5. God, the fountain of all goodness, must have originally designed them for that measure of happiness which is suited to the powers with which he had endowed them. But, since the fall of man, they never had that happiness; and, in their present circumstances, never can. 6. In reference to intelligent beings, God has formed his purposes in reference to their happiness, on the ground of their rational natures. He has decreed, that they shall be happy if they will, all the means of it being placed within their power; and, if they be ultimately miserable, it is the effect of their own unconstrained choice. Therefore, his purpose is fulfilled, either in their happiness or misery; because he has purposed that they shall be happy if they please; and that misery shall be the result of their refusal. 7. But it does not appear that 1 of the preceding chapter. the brute creation are capable of this choice; and it is evident that they are not placed in their present misery, through either their choice or their sin: and if no purpose of God can be ultimately frustrated, these creatures must be restored to that state of happiness for which they have been made; and of which they have been deprived through the transgression of man. 8. To say, that the enjoyments which they have in this life, are a sufficient compensation, is most evidently false; for, had not sin entered into the world, they would have had much greater enjoyments, without pain, excessive labour and toil, and without death; and all those sufferings which arise from its pre-disposing causes. Nor does it appear that they have much happiness from eating, drinking, and rest, as they have these only in the proportion in which they are necessary to their existence, as the slaves of men. Therefore, allowing that they have even gratification and enjoyment in life, they have much less than they would have had, had not sin entered into the world; and, consequently, they have been deprived of the greater portion of the happiness designed for them by their bountiful Creator. 9. It is therefore obvious that the gracious purpose of God has not been fulfilled in them; and that, as they have not lost their happiness through their own fault, both the beneficence and justice of God are bound to make them a reparation. 10. Hence it is reasonable to conclude, that, as from the present constitution of things, they cannot have the happiness designed for them in this state, they must have it in another. 4. On the subject of the foreknowledge of God, some observations have been made at the conclusion of the notes on the 2nd chapter of Acts. On the subject of the prescience and predestination mentioned here, verses 29 and 30, vast volumes have been written, and the Christian world greatly agitated and perplexed. These doctrines of men, have very little place in the texts in question. After a long and serious investigation of this business, I am led to conclude that, whether the doctrine of the decrees be true or false, it does not exist in these verses. No portion of the word of God has been more unhappily misunderstood, than several parts of the Epistle to the Romans; because men have applied to individuals, what belongs to nations; and referred to eternity, transactions which have taken place in time. We have already seen that one grand aim of the apostle in writing this Epistle, was-1. To prove, to both Jews and Gentiles, that they were all under sin, and that neither of them had any claim either on the justice or beneficence of God: yet he, of his own free mercy, had revealed himself to the Jews, and crowned them with innumerable privileges : and, 2. That as he was no respecter of persons, his mercy was as free to the Gentiles as to them, being equally their God as he was the God of the Jews; and therefore had, by the gospel, called them to a state of salvation; and to this display Observations on particular parts ROMANS. of the preceding chapter. It is strange that so obvious a meaning of the passage should not have been noticed; but the word δοξαζω, which we render to glorify, and by which we understand eternal beatification, which it is very seldom used to express, being taken in this sense, in the passage in question, fixed the mean of his mercy, the two verses in question seem particularly to refer; and shew us not what God will do for some selected individuals, but what he has already done for nations. After having shewn that the whole Gentile world was groaning and travelling in pain together, waiting for the manifestation of the sons of God; he shews that it was, accord-ing of the preceding terms; and thus the whole passage was ing to the affectionate purpose, προθεσις of God, that the Gentiles should be also called into the glorious liberty of the sons of God; into equal privileges with the Jews. He therefore represents them as objects of God's gracious foreknowledge. That the word προγινωσκω, which literally signifies to know, or discern beforehand; and to know so as to determine, signifies also to approve, or love before, to be well affected to, is not only evident from ידע yada, in Hebrew, but also from the simple verb γινωσκω, in Greek, by which it is translated; and to which the compound verb repeatedly answers, without any extension of meaning by means of the preposition, as its use, among the best Greek writers, proves: and it is evident, that the apostle uses the word in the sense of loving, being graciously affected to, in chap. xi. 2. I say then, hath God cast away his people, which he FOREKNEW, ὁν προεγνω; to whom he has been so long, graciously affected? By no means. As, therefore, he had been so long graciously affected towards the Jews, so has he towards the Gentiles. His call of Abraham, and the promises made to him, are the proofs of it. The Jews, thus foreknown, were called into a glorious state of salvation, and endowed with privileges the most extraordinary ever bestowed on any people; as their whole history testifies. But is God the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also, chap. iii. 29. and to prove this, is the main subject of the ninth chapter. Now, as he is the God of the Gentiles, he foreknew, had from the beginning a gracious purpose to them as well as to the Jews: and being thus graciously disposed towards them, he determined προωρισε, from προ, before, and ορίζω, to bound, define, &c. he defined, circumscribed, and determined the boundaries of this important business, from the beginning, that they also should be taken into his church, and conformed to the image of his Son: and as Jesus Christ was to be their pattern, it must be by his gospel that they should be brought into the church; and consequently, that bringing in, could not take place before the revelation of Christ. Having, therefore, thus foreknown, and thus predestinated them ALSO, he called them ALSO by the gospel; he justified them Also, on their believing; and he glorified them Also, dignified them also with the same privileges, blessings, honours, and divine gifts: so that they were now, what the Jews had been before, the peculiar people of God. The apostle, therefore, speaks here not of what they should be, or of what they might be, but of what they then were; the called, the justified, the highly honoured of God. See the note on ver. 30. applied to things eternal, which had reference only to things in time. This seems to me to be the true key of the passage; and the whole scope of the Epistle, and especially of the context, which shews, that this is the sense in which it should be understood. The passages understood in this way, illustrate the infinite mercy and wisdom of God; they shew that whatever appearances his providential dealings may as. sume of partiality towards any particular people, yet he is equally the Father of the spirits of all flesh; hateth nothing that he hath made; is loving to all; that his tender mercies are over all his works; and that he is not willing that any should perish, but that all should come unto the knowledge of the truth, and be saved. Hence, whatever he did for the Jews, he purposed to do for the Gentiles: if he fore. knew, predestinated, called, justified, and glorified the former; he ALSO foreknew, predestinated, called, justified, and glorified the latter; having brought them into the same state of salvation, with a vast extension of blessings and higher degrees of honour. As the Jews forfeited their pri. vileges, and now, instead of being glorified, instead of being highly honoured, and rendered illustrious, they are degraded, brought down, and rendered contemptible; because they have not made a proper use of their election, they are now reprobated: so a similar reverse awaits the Gentiles, if they sin after the similitude of their transgression: and, it is against this, that the apostle so solemnly warns them, chap. xi. 17-22. Because of unbelief they, (the Jews,) were broken off-thou (the Gentiles,) standest by faith. If God spared not the NATURAL BRANCHES, take heed lest he also spare not THEE. Behold the goodness and severity of God! on them which FELL, severity; but towards THEE, goodness, IF THOU CONTINUE in his goodness; otherwise, THOU ALSO shalt be CUT OFF. 5. This is also a lesson of solemn instruction to Christians in general: God has called them into a glorious state of salvation; and has furnished them with every requisite help to enable them to work out that salvation with fear and trembling. As it is an awful thing to receive the grace of God in vain, (whether that grace imply the common benefits of the gospel, or those especial blessings received by beliering souls;) so every person professing godliness, should be jealous over himself lest he should trifle with matters of eternal moment: for, should he even neglect so great a salvation, his escape would be impossible; Heb. ii. 3. and if so, to what severe punishment must they be exposed, who despise and reject it? 2 The apostle's great concern CHAP. IX. for his countrymen. CHAPTER IX. Paul expresses his great sorrow for the unbelief and obstinacy of the Jews, 1-3. Whose high privileges he enumerates, 4, 5. Points out the manner in which God has chosen to communicate the knowledge of his name, to both Jews and Gentiles; and how he deals, whether in judgment or mercy, with individuals; and produces the cases of Abraham, Isaac, Jacob, Esau and Pharaoh, 6-17. God shews mercy and judgment as he thinks proper, and none has a right to find fault with his proceedings, 18-20. He has the same power over the human race, as the potter has over the clay, 21-23. The prophets predicted the calling of the Gentiles, and the rejection of the Jews, 24-29. The Gentiles have attained to the knowledge of God's method of saving sinners; while the Jews have not attained this knowledge, 30, 31. The reason why the Jews have not attained the salvation provided for them in the gospel, 32, 33. To this, and the tenth chapter, Dr. Taylor has prefixed of the world. And the event has proved that his declarations the following judicious summary : The apostle having largely proved, in the preceding chapters, that the grace of God extends to the Gentiles, as well as to the Jews; and that the dispensation of God's mercy was absolutely, and in itself, free to all who believe, whether Jews or Gentiles, in opposition to the merit of any works, or of conformity to any law whatever; and that the Gentiles have, by faith, a good title to the blessings of God's covenant; to which blessings the Jews cannot have a title any other way. Hitherto, the apostle has not considered the Jews as rejected, except in an indirect way; but that they had the possibility of continuing in the church, from entering into which they should not attempt to prevent the Gentiles, but allow them to be sharers in the mercies of God: and hence his language is in sum this: Why may not believing Gentiles be admitted, pardoned, and saved, as well as you? were dictated by the Spirit of truth. It is observable, that agreeably to his delicate manner of writing, and his nice and tender treatment of his countrymen, he never mentions their rejection, a subject extremely painful to his thoughts, otherwise than in a wish, that he himself were accursed from Christ for them, or to prevent them from being accursed from Christ, ; (ix. 3.) till he comes to chap. xi. where he has much to say in their favour, even considered, as at present, rejected. But it is very evident that his arguments, in this chapter, rest on the supposition that the main body of the Jewish nation would be cast out of the visible kingdom of God; and it is for this reason, that in this, and the two following chapters, he considers the reception of any people into the kingdom and covenant of God under the relative notion of inviting and choosing; or of calling and election. The Jews were rejected and reprobated: the Gentiles were chosen and called, or elected. As this is most obviously the apostle's meaning, it is strange that any should apply his doctrine to the particular and unconditional reprobation and election of individuals. But in this chapter, and the two following, the apostle considers the reception of the Gentiles into the kingdom and covenant of God, under the notion of calling or invitation, and of election or choice: which shews that he views the two parties in a light different to that in which he had before placed It is upon this rejection of the Jews, that the calling and them. The Gentiles he considers as invited into the kingdom election of the Gentiles rest. If the Jews be not rejected, of God, and as chosen to be his people; and the Jews, he but are still the visible church and kingdom of God; then, considers as left out and rejected; for, as the main body of the Gentiles, according to the most proper inference from the them had now rejected the gospel of Christ, he saw that God apostle's doctrine, have no right to the blessings of the kingwas about to unchurch them, overturn their polity, destroy dom. Instead of being invited or called, they are intruders their temple, and disperse them over the face of the earth. at the heavenly feast; and this, the unbelieving Jews Thus, he knew they would be accursed, or anathematized | laboured to prove, and thus unhinge the believing Gentiles by The apostle would become a A. M.cir. 4062. A. D. cir. 58. An. Olymp. a ROMANS. 3 For, I could wish that myself to the flesh: b sacrifice to save his countrymen. cir. CCIX. 2. were accursed from Christ for my 4 Who are Israelites; to whom A. M. cir. 4062. A.U.C.cir.811. brethren, my kinsmen according pertaineth the adoption, and the A.U.C.cir.811. • Exod. 32. 32. Or, separated. 14.1. Deut. 7. 6.4 Exod. 4. 22. Deut. e *1 Sam. 4.21. 1 Kings 3. 11. Ps. 63. 2. & 78. 61. persuading them that they were not duly taken into the church of God; that the Jews were, and ever must continue to be the only church and kingdom of God; and that they could not be cast off, so long as God was faithful to his promise to Abraham; and that the Gentiles were most miserably deceived, when they supposed they were brought into that kingdom by faith in Christ; whereas, there was no way of entering it, or of being entitled to its privileges, but by submitting to the law of Moses. This being the fixed opinion of the Jews, and the ground on which they opposed the Gentiles, and endeavoured to sap the foundation of their hope of salvation from the gospel of Christ; it was therefore a matter of the utmost importance to be able to prove, that the Jews, by rejecting Christ and his gospel, were themselves cast out of the church; and this, in a way perfectly consistent with the truth of the promise made to Abraham. He had slightly touched on this subject at the beginning of the 3d chapter; but it would have broken in too much on the thread of his discourse, to have pursued the argument there, for which reason he appears to have reserved it to this place; where he (1) solemnly declares his tenderest affection for his countrymen, and his real grief of heart for their infidelity, and consequent rejection, ver. 1-5. (2) answers objections against this rejection, ver. 6-23. (3) Proves the calling of the Gentiles, from their own scriptures, ver. 24-30. (4) Gives the true state and reasons of the rejection of the Jews, and the calling of the Gentiles, ver. 30. to ver. 14 of chap. x. (5) Proves the necessity of the apostolic mission to the Gentiles, in order to their salvation, chap. x. 14. to the end. mony of a man's own conscience, and the testimony of the Holy Ghost, are two distinct things, and, that the apostle had both, at the same time. As the apostle had still remaining a very awful part of his commission to execute, namely, to declare to the Jews not only that God had chosen the Gentiles, but had rejected them because they had rejected Christ and his gospel; it was necessary that he should assure them, that however he had been persecuted by them, because he had embraced the gospel, yet, it was so far from being a gratification to him that they had now fallen under the displeasure of God, that it was a subject of continual distress to his mind; and that it produced in him great heaviness and continual sorrow. Verse 3. For I could wish that myself were accursed from Christ] This, and the two preceding verses are thus paraphrased by Dr. Taylor. I am so far from insisting on the doctrine (of the rejection of the Jews) out of any ill-will to my countrymen, that I solemnly declare in the sincerity of my heart, without the least fiction or dissimulation, and herein I have the testimony of my own conscience, enlightened and directed by the Spirit of God, that I am so far from taking pleasure in the rejection of the Jewish nation, that contrariwise, it gives me continual pain and uneasiness, insomuch that as Moses formerly, when God proposed to cut them off, and in their stead to make him a great nation, Exod. xxxii. 10. begged that he himself should rather die than that the children of Israel should be destroyed, ver. 32. So, I could even wish that the exclusion from the visible church, which will happen to the Jewish nation, might fall to my own share; if hereby they might be kept in it. And to this I am inclined by natural affection, for the Jews are And all this was intended, at once, to vindicate the divine dispensations, to convince the infidel Jew, to satisfy the be-my dear brethren and kindred. lieving Gentile that his calling or invitation into the church of God was valid; to arm him against the cavils and objections of the unbelieving Jews, and to dispose the Christian Jew to receive and own the believing Gentile as a member of the family and kingdom of God, by a divine right, equal to any, to which he himself could pretend. See Taylor's notes, p. 321. &c. Very few passages in the New Testament have puzzled critics and commentators more than this. Every person saw the perfect absurdity of understanding it in a literal sense; as no man in his right mind could wish himself eternally damned in order to save another; or to save even the whole world. And the supposition that such an effect could be produced by such a sacrifice, was equally absurd and monstrous. Therefore various translations have been made of the place, and different solutions offered. Mr. Wakefield says, I see no method of solving the difficulty in this verse, which has so exercised the learning and ingenuity of commentators, but by the ευχομαι είναι of Homer, I profess myself to be; Verse 1. I say the truth in Christ, I lie not] This is one of the most solemn oaths any man can possibly take. He appeals to Christ as the searcher of hearts, that he tells the truth; asserts that his conscience was free from all guile in this matter, and that the Holy Ghost bore him testimony that what he said was true. Hence, we find that the testi- || and he translates the passage in a parenthesis, thus, (for I An enumeration of the great CHAP. IX. privileges of the Israelites. A.M.cir. 4062. glory, and the covenants, and the | 5 Whose are the fathers, and A.M.cir. 4062. A. D. cir. 58. d An. Olymp. giving of the law, and the service cir. CCIX, 2. A.U.C.cir.811. of God, and the promises; A. D. cir. 58. An. Olymp. cir, CCIX. 2. of whom, as concerning the flesh, Christ came, who is over all, God A.U.C.cir.811. h Acts 3. 25. Hebr. 8. 8, 9, 10. Or, testaments. Ps. 147. 19. Deut. 10. 15. ch. 11. 28.5 Luke 3. 23. eh. 1. 3. John. 1. 1. Acts. 20. 28. Hebr. 1.8. 1 John 5. 20. Jer. 23. 6. also was once an alien from Christ) on account of my brethren, &c. But how it does appear that Saul of Tarsus was ever an alien from Christ on account of his kinsmen, is to me per-wish myself, αναθεμα ειναι απο, (or, as some excellent MSS. fectly indiscernible. Let us examine the Greek text. Huxόμην γαρ αυτός εγώ αναθεμα ειναι απο του Χριςου υπερ των αδελφων μου, “ For I did wish myself to be an anathema FROM (υπο BY Christ, as some ancient MSS. read,) for my brethren.” As ηυχομην is the 1st per. sing. of the imperfect tense, some have been led to think that St. Paul is here mentioning what had passed through his own mind, when, filled with the love of God, he learned the rejection of the Jews; and that he only mentions it here as a thing which, in the effusions of his loving zeal, had been felt by him, inconsiderately, and without any divine afflatus leading him to it; but that he does not intimate that now, he felt any such unreasonable and preposterous wish." I am afraid this is but ill calculated to solve the difficulty. The Greek word αναθεμα, anathema, properly signifies any thing devoted to God, so as to be destroyed; it answers to the Hebrew cherm by which the S ptuagint translate it; and means either a thing or person separated from its former state or condition, and devoted to destruction. In this sense it is used Deut. vii. 25, 26. Josh. vi. 17, 18; vii. 12. It is certain that the word, both among the Hebrews and Greeks, was used to express a person devoted to destruction for the public safety. In Midrash hanneelam, in Sohar Chadash, fol. 15. Rabbi Chaijah the elder said, "There is no shepherd found like unto Moses, who was willing to lay down his life for the sheep; for Moses said, Exod. xxxii. 32. if thou wilt not pardon their sin, blot me, I pray thee, out of thy book which thou hast written." Such anathemas, or persons devoted to destruction for the public good, were common among all ancient nations. See the case of M. Curtius and Decius among the Romans. When a plague took place, or any public calamity, it was customary to take one of the lowest or most execrable of the people, and devote him to the Dii Manes or infernal gods. See proofs in Schleusner, and see the observations at the end of the chapter. This one circumstance is sufficient to explain the word in this place. Paul desired to be devoted to destruction, as the Jews then were, in order to redeem his countrymen from this most terrible excision. He was willing to become a sacrifice for the public safety, and to give his life to redeem theirs. And as Christ may be considered as de 1 voting them to destruction, see Matt. xxiv. Paul is willing that in their place, Christ should devote him, for I could have it, υπο,) του Χριςου, to be devoted BY Christ, to that temporal destruction to which he has adjudged the disobedient Jews, if, by doing so, I might redeem them. This, and this alone, seems to be the meaning of the apostle's wish. Verse 4. Who are Israelites] Descendants of Jacob, a man so highly favoured of God, and from whom he received his name Israel, a prince of God, Gen. xxxii. 28. from which name his descendants were called Israelites, and separated unto God for his glory and praise. Their very name of Israelites implied their very high dignity; they were a royal nation; princes of the most high God. The adoption] The Israelites were all taken into the family of God, and were called his sons and first-born, Exod. iv. 22. Deut. xiv. 1. Jer. xxxi. 9. Hos. xi. 1. And this adoption took place when God made the covenant with them at Horeb. The glory The manifestation of God among them; principally by the cloud and pillar, and the Shekinah, or divine presence, appearing between the Cherubim over the mercyseat. These were peculiar to the Jews; no other nation was ever thus favoured. The covenants] The covenants made with Abraham, both that which relates to the spiritual seed, and that which was peculiar to his natural descendants, Gal. iii. 16, 17. which covenants were afterwards renewed by Moses, Deut. xxix. 1. Some suppose that the singular is here put for the plural, and that by covenants we are to understand the decalogue which is termed ברית berith, or covenant, Deut. iv. 13. But it is more likely that the apostle alludes to the great covenant made with Abraham, and to its various renewals and extensions at different times afterwards; as well as to its twofold design, the grant of the Land of Canaan, and the rest that remains for the people of God. The giving of the law] The revelation of God, by God himself; containing a system of moral and political precepts. This was also peculiar to the Jews; for to no other nation had he ever given a revelation of his will. The service] Λατρεια.. The particular ordinances, rites, and ceremonies of their religious worship; and especially the sacrificial system, so expressive of the sinfulness of sin, and the holiness of God. The promises] The land of Canaan, and the blessings of |