Yorkville enquirer. [volume] (Yorkville, S.C.) 1855-2006, 1858-09-02
which assumptions I hold-are foreign to the,
teachingsof this Scripture, :. ---'...

1:29 &c. !; but are Christian, or believing
.Gentiles, children of the Church at Rome.
Verses Is, IA, Is, in chap. 2: constitute a
digression from the main subjecther under
discussion by St. Paul, aDd are so-marked
ina parenthesis; thus separated from the
context. Here in yer. IA it is said, "For
when Gentiles," (ethme, not ia cth''e) who
have not therla &c., So that the Gen.
tiles in chap. L 30 &C., are one sort ofper.
sons, and these in chap. q ID, are another
sort of persons; the one idolatrous Gentiles,
the other Christian Geptiles. ;HFhis is far
.ther apparent. 1st. Because their having
the law of God written in their hearts, was
prophetic description of the Ghristianstate
Of the Church. See Jer. 81: 31--34, comp.
Heb. s:6-1S, 10: 16, I'd Cor. 3:3. I'd.
Because the verJs here used arein the pres;
ent tense, and relate to the present, and not
to the past coalition of these "Gentiles"sin in
2.:14. 3d. Because these Gentiles are the
same sort of persons as those in, ver rs,
who keep the preeepts of the law, and who
are accounted as the circumcision, and
spoken of as fulfilling the law &c. Whose
praise,is not of men, but Of God. .'See also
Phil. 3:2,3 O.: 90 -..> -. -,.......
Again. The words "6ymature," (phusei)
in Rom. 2:14, is not "the light of nature,"'
reason, common to all mankind; but, means;
here an infused disposition, or inclination
implanted. Compare emphast os, 3D. Pet.
Ia (ssdivine nature'). See also Jos. j: 1s;
lst. Pet. l %; 4st Cor. :6-S; Col. 1:6;
Mark 4:7, 8. The true sense of ''natare'
in Rom. 2:|l4, I hold to be an implanted
or ingrafted nature which becomes mate,
or natural; thoroughly implanted, fixed in
the mind; an inclination. An INCLINATION
not of the unregenerate, and naturally in-
born !; but, begotten in the second birth (Jn:
-S:S; 5:7;)-the work Of the Holy Spirit.
Ignatius 50 uses the word p hNsei (dispo-
sition,) orighteous disposition, in his Epis-
tie to the Ephesians, and to the Trallians;
when he says phusin (''infused disposi.
tion.") So, Smith in commeting on the
place, "This blameless mind is not acquired
by use and exercise but, by divins grace,
and an infused habit, which the Christian
doctrine and institution hath implanted"
Again. The "Gentiles" in Rom. 2:14,
are said to "have not the law" that is the
written ceremonial law, (comp. verses 25,
29 J and to fsdo the things contained in the
law" that is,. the great duties Of the re-
vealed religion, Comp. verses 26, 27,) "these
having not the law, are law unto them
selves, &c." In what sense are "Gentiles"
law unto themselves? Will it be assumed,
Mr.. Editor, by "a Presbyterian" that the
Gentiles of this world do now live under one
dispensations and that Jews and Christians
do live. under another, and different dis,
pensation of God ? Will it be. assumed by
him, that at death, the way to life or Heaven
is one to the heather Gentiles, and another
to the Jew and Christian r Will itbe as
sumed by him, that the way of acceptance
into the favor of God is one for the idola.,
trous Gentle, and another for the Jew and:
Christian ? Will it be assumed by him, that
idolatrous Gentiles may be saved eternally in
Heaven by rendering their obedience to-
"the law Of nature" or reason, or their con.
science, without knowledge of the reveal.
ed way of life in Jesus Christ? Let him
assume it. The Scripture is against this,
Acts 4:12; in. 14:6; 7:3., And the
Confession of Faith of the Presbyterian
Church say of this; "to assert, and main
tain that they [heathens] may be saved by
the light of nature is very pernicious, and
to be detested. chap. 10 : SEQ. 4. In what
sense then, are these Gentiles (Rom 2 :l4)
ga law unto themselves ?" These Christian
Gentiles? ..r,s
answer. It is not in their knowledge
Of "the light Of nature" or reason This
renders all even idolators inexcusable before
God. Rom. 1;l9, 90; Psal. 1911, 2, 8;
Rom. l :S2, with FL, and they are not
thereby taught the great duties of revealed
religion. l. Cor. 1:2l; 2. Cor. 2:l3, IA;
Heb. III; Luke 1:9, 4; Rom. Is a;
lisa. 500; Rev. 22:1S; 2. Tim. 3:15;
2. Pet. l; 10; Heb. III, 2. Is this law
reason? No. For in their reasonings togeth-
er of duty, appeal of necessity is hadto some
law or rule of right action, known to them,
l. Cor. t.:2l; Acts rs; 1872. Is
this law their conscience? No. Their con-
acience Gin Rom. 2: IA, 15,) beareth witness
to the virtuous or vicious quality of their
actions, when tested by law, Rom. 2:15;
2. Cor. l IL; g Tim. 1:3; Heb. 1872.
What then is "the law' which contained
"the, things" performed by these Gentiles, in
Rom. 2:l4, Is? I answer. 1t isa reue-
lation from God to them, l. Cor. 1:21 2.
Cor. 2:13, IA. Where is this law written,
"ths things" of which they did perform p
Ans. In the Bible. Where else written !?
Ans. The distinction betwi1t virtue and vice,
inculcated in the revealed will of God, is
"written in their hearts," their conscience
"bearing witness" thereto, as also their de-
bates with one another, accusing &c. More
over, In this same letter, St. Paul says, II
had not known sin but by the law, lin the
Bible] I had not known lust, except the law
[Bible] had said thou shalt not covet," chap.
TT. And, so of all the Decalogue in its
spirituality, Mat. 5:2l to end.
81 then Tho uGantilas" in Rom Q :.