Romans. repliest against God. Shall the thing formed. fay to him that formed it; why haft thou made me thus?' Certainly, if the form-er requires more than the form-ed hath abilities to perform*. St. Paul, I apprehend, gathered thefe fimilies from the works of Ifaiah, (Vide ch. xxix. v. 16. and ch. xlv. v. 9,) and you will perceive how wretchedly he hath applied them. St. Paul's 5th chapter (it will be obferved that I have taken the liberty of tranfpofing fome chapters in this Epiftle: but as the incoherence with which it is written must likewife be remarked; I trust it will not be thought that in fo doing, I have in the leaft injured the faint's performance.) The fifth chapter, however incoherent and unintelligible; contains matter upon which the wife fathers grounded the abfurd doctrine of original fin. Paul fays -Wherefore as by one man, fin entered into 'the world, and death by fin: and fo death paffed upon all men, for that all have finned. For until (or before) the law, fin was in the ⚫ world but fin is not imputed when there is no law. Nevertheless death reigned from Adam to 'Mofes, even over them that had not finned after the fimilitude of Adam's tranfgreffion, who is the figure of him that was to come. as the offence, fo alfo is the free gift. through the offence of one, many be • Vide rage 246. But not For if dead; much • much more the grace of God, and the gift of Romans. 6 grace, which is by one man, Jefus Chrift, hathabounded unto many. And not as it was by one that finned, fo is the gift; for the judgment was by one to condemnation: but the free gift is of many offences unto juftification. For if by one man's offence death reigned by one; 'much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jefus Chrift. Therefore as by the offence of one, judgment came upon • all men to condemnation: even fo, by the righteousness of one, the free gift came upon all men unto juftification of life.' Thefe lines, I think, fufficiently juftify the epithets I have given this chapter and the doctrine founded upon it. The Gentile difputants, might have quoted them to prove, that they, and not the Jews were the favoured people: they indeed committed fin; but not having the law, their fins were not imputed. The Jews, on the contrary, having the law: had their fins imputed in confequence of that law. In proof of which, they might have quoted chap. iii. v. 19, and 20, of this Epistle. I have already * made fome remarks upon this fubject of original fin and the redemption from it. In chap. x. St. Paul explains (which he ought to have done in the third) what he meant * Page 244. by Romans. by faith in Chrift, viz. The righteousness and halt believe in thine heart, that God hath raifed him from the dead; thou shalt be faved? Could we believe what the faint fays here upon faith, and in other places, upon works; falvation would appear an eafy purchase to all: but unfortunately, the greatest part are excluded by Paul's predeftination; wifely thrown out, perhaps, to check fuch presumptuous hopes. In the the next chapter he tells them- The gifts and Romans. calling of God, are without repentance.' And that God hath concluded them all (Jews and Gentiles) in unbelief, that he might have mercy upon all.' Confiftent. In ch. xii. he gives feveral excellent rules for their government, and practice among others- If thine enemy hunger; feed him if he thirst; give him drink.' The confequence of thefe acts; if truly, is furely unwifely told; for in fo doing, thou shalt heap coals of fire on his head.' This confequence might prevent a Gentile's charity; but a Jew might appropriate it as a motive. That is; effec-. tually to deftroy an enemy, they would do him thofe acts of apparent kindness. In ch. xiii. St. Paul, very properly, and very wifely recommends fubmiffion to government: but I cannot accompany him fo far as to fay- The powers that be, are ordained of God.' Nero, perhaps the worst man, was certainly the greatest power then in being could the faint have forfeen that his head would have been ftruck off by order of that power, would he have faid- The powers that be, are • ordained of God?' The paying tribute; was a mortification, more irritating to the Jews, than any other they experienced from the power of their Pagan conquerors. To be released from this difgraceful burthen, was their chief hope centered in the expected Meffiah: but when Jefus appeared; he, at the expence of a miracle (and Romans. (and perhaps of his popularity) conformed to this odious custom, and recommended fubmiffion to others. St. Paul, not only advises it, but says of the collectors- They are God's minifters at tending continually upon this very thing.' Well pushed St. Paul among the Romans. In v. 9, he enumerates five of the commandments; and then fays- If there be any other command ment, it is briefly comprehended in this faying, " namely, Thou shalt love thy neighbour as thy'felf.' If there be any other commandment! What meant St. Paul by this apparent doubt? Did he mean covertly to compliment the Pagans with a difpenfation of the first and fecond; and the Jews with the third, fourth, and fifth commandments? neither of which is comprehended in his faying. But St. Paul is much too deep in many parts of this Epiftle for me to appropriate proper and confiftent meanings; and I am almoft tempted to copy his exclamation (ch. xi. v. 33.) O the depth of the riches both of the ¶ wisdom and knowledge of Paul! how unfearchable are his judgments, and his ways past finding out. By the remainder of this Epistle it appears, that Paul having fucceeded in raifing contributions in Achia, Macedonia, &c. was going with the money to Jerufalem; after which, intending to vifit Spain, he would take Rome in his way. How he fucceeded in Jerufalem; and how he was compelled to fulfil his promife as to vifiting |